Article

# Panium - Number Twenty-Two

Panium — Ọnụ ọgụgụ Iri Abụọ na Abụọ

December 31, 2023

Disemba 31, 2023

Author

Jeff Pippenger

Published

March 12, 2026

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Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.

Kemgbe Disemba 31, 2023, Ọdụm nke ebo Juda na-ekpughe eziokwu amụma dị iche iche n’usoro kpọmkwem. A pụrụ ịmata usoro ahụ n’ụzọ dị mfe site n’ilegharị isiokwu ndị e debere na weebụsaịtị nke Future for America. N’ime ọnwa ndị na-adịbeghị anya, eziokwu ndị e kpughepụtarala dị ọtụtụ, ma dịkwa omimi! Usoro ahụ abụghị ihe na-eme n’enweghị nhazi; o nwere ebumnuche. N’ụzọ doro anya, usoro a na-egosi usoro na-esochi ibe ya nke nwere ebumnuche, nke Kraịst, dịka Ọdụm nke ebo Juda, na-arụzu ka Ọ na-ekpughe ozi ikpeazụ nke ule nye nzukọ-nsọ, ma emesịa nye ụwa. N’akwụkwọ Mkpughe, Ọdụm nke ebo Juda na-ewere akwụkwọ ahụ e jiri akara asaa kpochie ma wepụ akara ndị ahụ otu n’otu—n’usoro.

## Will be Disclosed in Their Order

A Ga-ekpughe Ha N’usoro Ha

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Mgbe égbè eluigwe asaa ndị a kwuchara olu ha, iwu ahụ bịakwutere Jọn dịka ọ bịakwutere Daniel banyere obere akwụkwọ ahụ: ‘Kàchie ihe ndị ahụ égbè eluigwe asaa ahụ kwuru.’ Ndị a metụtara ihe ga-eme n’ọdịnihu, nke a ga-ekpughe n’usoro ha. Daniel ga-eguzo n’oke ya na ngwụcha ụbọchị ndị ahụ. Jọn na-ahụ obere akwụkwọ ahụ ka e meghere. Mgbe ahụ amụma Daniel nwere ọnọdụ kwesịrị ekwesị ha n’ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ a ga-enye ụwa. Imeghe obere akwụkwọ ahụ bụ ozi ahụ metụtara oge.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Akwụkwọ Daniel na Mkpughe bụ otu. Otu bụ amụma, nke ọzọ bụ mkpughe; otu bụ akwụkwọ e mechiri akara, nke ọzọ bụ akwụkwọ e meghere. Jọn nụrụ ihe omimi ndị égbè eluigwe kwuru, ma e nyere ya iwu ka ọ ghara ide ha.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìhè-ìhè pụrụ iche ahụ e nyere Jọn nke e kwupụtara n’ime égbè eluigwe asaa ahụ bụ nkọwa doro anya nke ihe ndị ga-eme n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ. Ọ dịghị mma ka ndị mmadụ mara ihe ndị a, n’ihi na a ghaghị nnọọ ịnwale okwukwe ha. N’usoro Chineke, a ga-ekwusa eziokwu ndị kasị ịtụnanya na ndị dị omimi. A ga-ekwusa ozi nke mmụọ-ozi mbụ na nke abụọ, ma a gaghị ekpughe ìhè ọzọ tupu ozi ndị a arụchaa ọrụ ha pụrụ iche. A na-anọchi anya nke a site n’aka mmụọ-ozi ahụ nke guzo otu ụkwụ ya n’elu oké osimiri, na-ekwusa site n’iyi kasị dị nsọ ike na oge agaghị adị ọzọ.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.

Emepere mkpughe ikpeazụ nke “égbè eluigwe asaa” mgbe afọ 2023 gachara, ma o kpughere na “égbè eluigwe asaa” ahụ na-anọchi anya mmechuihu alfa mbụ ruo na mmechuihu omega ikpeazụ. A naghị ekwe ka Jọn kọwaa égbè eluigwe asaa ahụ n’ihi na mkpughe nke “égbè eluigwe asaa” abụghị mmezu otu ugboro n’akụkọ ihe mere eme, kama ọ bụ ihe atụ nke “nkọwapụta usoro ihe omume” nke mere n’akụkọ ihe mere eme nke ndị Millerite, nke ga-emekwa ọzọ n’ụbọchị ikpeazụ. E gosiri mmezu zuru okè ahụ iji kọwaa akụkọ ihe mere eme site na Julaị 18, 2020 ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya. Ọdụm ahụ meghere ìhè ahụ ka o nwupụta ìhè n’akụkọ ihe mere eme nke iwulite ụlọ nsọ nke otu narị puku iri anọ na anọ.

In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.

N’akụkọ ihe mere eme nke ndị Millerite, “éluigwe asaa ahụ” nọchiri anya oge sitere n’afọ 1798 ruo 1844, mgbe ndị Millerite wetara “eziokwu ndị kasị ịtụnanya ma bụrụkwa ndị gara n’ihu.” N’ịrụzu ọrụ e nyere ha, a nwara ndị Millerite. Ha aghọtachaghị nke ọma ozi ahụ ha na-ekwusa, ma ọ bụkwa akụkọ ihe mere eme ahụ ha na-emezu. Eziokwu ndị ha kwusara bụ ndị Nwanyị White kọwara dịka “eziokwu ndị gara n’ihu,” bụ ndị a gaghị aghọta ruo mgbe ozi nke mmụọ-ozi mbụ na nke abụọ mezuru ọrụ ha.

When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.

Mgbe “égbè àmụmà asaa” ruru mmezu ha zuru okè, a na-anọchi anya “ihe ndị ahụ ga-eme n’ọdịnihu” site n’ozi ndị mmụọ ozi atọ nke Mkpughe iri na anọ, jikọtara ya na akwụkwọ Daniel. Ọrụ nke narị puku na iri anọ na anọ, nke “ihe ndị ahụ ga-eme n’ọdịnihu” nke “égbè àmụmà asaa” nọchiri anya, bụ ijikọta akwụkwọ Daniel na ndị mmụọ ozi atọ.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Onyenwe anyị na-achọ ịta ụwa ahụhụ n’ihi ajọ omume ya. Ọ na-achọ ịta òtù okpukpe dị iche iche ahụhụ n’ihi ịjụ ha jụrụ ìhè na eziokwu nke e nyere ha. Ozi ahụ dị ukwuu, nke na-ejikọta ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ, ka a ga-enye ụwa. Nke a ga-abụ ibu ọrụ anyị.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”

Kemgbe Disemba 31, 2023, Odum nke ebo Juda anọwo na-emeghe eziokwu amụma n’usoro pụrụ iche.

## Millerite History

Akụkọ Ihe Mere Eme nke ndị Millerite

> “There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.

> “E nwere ndị ka dị ndụ ugbu a bụ́ ndị, n’ịmụ amụma Daniel na Jọn, natara nnukwu ìhè sitere n’aka Chineke ka ha na-agafe n’ala ahụ ebe amụma pụrụ iche dị iche iche nọ n’usoro mmezu ha. Ha bugara ndị mmadụ ozi nke oge. Eziokwu ahụ pụtara ìhè n’ụzọ doro anya dịka anyanwụ n’etiti ehihie. E debere ihe omume nke akụkọ ihe mere eme, nke na-egosi mmezu kpọmkwem nke amụma, n’ihu ndị mmadụ, a hụkwara amụma ahụ dịka nkọwa ihe atụ nke ihe omume ndị na-eduga ruo na mmechi nke akụkọ ụwa a.” Selected Messages, akwụkwọ nke 2, 101, 102.

The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”

“Usoro” nke Kraịst nọ na-ekpughe mgbe Ọ na-emeghe ozi nke Mkpu Etiti Abalị na-anọchite anya “ihe omume akụkọ ihe mere eme” ndị na-egosi “mmezu amụma kpọmkwem” nke na-eduga na mmechi oge nnwale. Mmezu amụma kpọmkwem n’ụbọchị ikpeazụ abụghị mkpughe nke amụma ndị dabere n’oge, ma Palmoni ka na-eji ọnụ ọgụgụ amata mmezu amụma kpọmkwem. Oge adịkwaghị, ma ọ bụ ezie na ndị Millerite “buru ozi nke oge” nye ọgbọ ha, ozi nke mmụọ ozi nke atọ siri ike karịa “oge.”

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> “Onyenweanyị egosila m na ozi nke mmụọ-ozi nke atọ ga-aga, a ga-ekwusakwa ya nye ụmụ Chineke ndị a chụsasịrị achụsasị, nakwa na a gaghị ekwobe ya n’oge; n’ihi na oge agaghị adịkwa ule ọzọ. Ahụrụ m na ụfọdụ na-enweta mkpali ụgha nke sitere n’ikwusa oge; na ozi mmụọ-ozi nke atọ siri ike karịa ihe oge pụrụ ịbụ. Ahụrụ m na ozi a pụrụ iguzo n’elu ntọala nke ya, nakwa na ọ dịghị mkpa ka oge mee ka o sie ike, na na ọ ga-aga n’ike dị ukwuu, mezuo ọrụ ya, a ga-emekwa ka ọ dị mkpirikpi n’ezi omume.” Experience and Views, 48.

The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.

“Usoro” na-esochi ibe ya nke ikpughe eziokwu amụma ndị ahụ na-egosi akụkọ ihe mere eme na-aga n’ihu, ma ha na-egosikwa mmepe nke ozi ahụ. “Usoro” nke akụkọ ihe mere eme a nọchiri anya ya, nakwa nzọụkwụ ụkwụ nke otú Ọdụm nke ebo Juda si na-ekpughe ozi ahụ kemgbe Disemba 31, ha abụọ bụ ihe nzọpụta dị mkpa ịghọta. N’ọnwa Julaị nke afọ 2023, olu n’ọzara bidoro ịkwadebe ụzọ maka ikpughe nke Disemba 31, 2023. Mgbe ahụ Ọdụm nke ebo Juda kpughere Mkpughe isi nke mbụ.

## Nothing Else

Ọ dịghị Ihe Ọzọ

> “The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.

> “Ozi ndị ahụ dị nsọ nke e nyere n’usoro ha n’Akwụkwọ Mkpughe ga-eburu ọnọdụ mbụ n’uche ndị nke Chineke. A gaghị ekwe ka ihe ọ bụla ọzọ jide nlebara anya anyị kpamkpam.” Testimonies, voliumu 8, 301, 302.

The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”

Edemede ndị ahụ malitere n’afọ 2023 ga-‘ewe ọnọdụ mbụ n’uche ndị mmadụ Chineke.’

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Ihe nile Chineke kpọmkwem n’akụkọ amụma kpebiri ka o mezuo n’oge gara aga emezuola, ma ihe nile ka ga-abịa n’usoro ya ga-emekwa. Daniel, onye-amụma Chineke, guzo n’ọnọdụ ya. Jọn guzo n’ọnọdụ ya. N’Akwụkwọ Mkpughe, Ọdụm nke ebo Juda emeghewo ndị na-amụ amụma akwụkwọ Daniel, ma n’ụzọ dị otú a Daniel na-eguzo n’ọnọdụ ya. Ọ na-ebu àmà ya, ya bụ, ihe Onyenwe anyị kpughere ya n’ọhụ nke ihe omume ndị ukwu na ndị dị nsọ nke anyị ga-amata ka anyị na-eguzo n’ọnụ ụzọ nke mmezu ha.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.

> “N’akụkọ ihe mere eme na amụma, Okwu Chineke na-egosi ọgụ ahụ ogologo oge gara n’ihu n’etiti eziokwu na njehie. Ọgụ ahụ ka na-aga n’ihu ruo ugbu a. Ihe ndị ahụ ndị mere, a ga-emegharịkwa ha ọzọ.” Selected Messages, book 2, 109.

## Thirty

Iri Atọ

The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.

E kpughere ozi nke Daniel isi nke iri na otu, amaokwu nke iri anọ, ma mee ka ọ bụrụ nke e guzobere n’usoro na 1996. Afọ iri atọ ka e mesịrị, a na-ekpughe ugbu a akụkọ ihe mere eme zoro ezo nke otu amaokwu ahụ n’onwe ya, n’ihe metụtara ime ka ozi nke Mkpu Etiti Abalị bụrụ nke e guzobere n’usoro, ozi nke mejupụtara amụma mpụga e mezigharịrị banyere Islam n’ihe metụtara ozi ime e mezigharịrị nke Mkpu Etiti Abalị. A na-ekwusa ozi nke Mkpu Etiti Abalị tupu iwu ụbọchị Sọnde nke amaokwu nke iri na isii, n’ihi na ọ bụ n’iwu ụbọchị Sọnde ka ọnụ ụzọ na-emechi n’akụkọ ilu ahụ.

## Peter

Pita

This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.

Nke a na-etinye Pita n’akụkọ ihe mere eme nke ịkà akara ndị otu narị puku na iri anọ na anọ. Pita nwere ozi ọ kpọsara n’ime ụlọ elu, ma nwee kwa ozi ọ kpọsara n’ụlọ nsọ. Ozi ụlọ elu ahụ bụ Mkpu Etiti Abalị nke ilu ahụ, ozi ụlọ nsọ ahụkwa bụ oké mkpu nke mmụọ-ozi nke atọ. Ka Pita wee kpọsaa ozi ụlọ elu nke Mkpu Etiti Abalị, a ga-ebu ụzọ mezie ozi Pita ma dozie ya n’usoro ziri ezi. A na-arụzu mmezi na nhazi ahụ site n’ịchịkọba ahịrị amụma ndị Ọdụm nke ebo Juda nọ na-achọpụta kemgbe Disemba 31, 2023.

The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.

Ọrụ a dị ugbu a bụ ime ka ozi nke Mkpu Etiti Abalị bụrụ nke e guzobere n’usoro. E jiwo William Miller n’afọ 1831, na akwụkwọ akụkọ The Time of the End n’afọ 1996, mee ihe nnọchianya nke ime ka ozi ahụ bụrụ nke e guzobere n’usoro. E jiwo ma Josiah Litch ma Samuel Snow mee ihe nnọchianya nke mmezi nke ozi ahụ nke mepụtara mmechuihu mbụ na July 18, 2020. Ọrụ nke onye ọbụla n’ime ha rụrụ ‘kpatara’ ‘mmetụta’ nke sochiri n’akụkụ August 11, 1840, na n’akụkụ mmegharị ọnwa nke asaa. N’afọ 1840, e buuru ozi ahụ gaa n’ụlọọrụ ozi-ọma ọ bụla n’ụwa, ma n’afọ 1844, ozi nke Mkpu Etiti Abalị gbasara n’elu akụkụ ọwụwa anyanwụ nke ụsọ oké osimiri United States dịka ebili mmiri ukwu. Ọrụ nke ụmụ mmadụ ‘kpatara’ ‘mmetụta’ nke mwụsa nke Mmụọ Nsọ. Afọ 1840 ruru ụwa, nke oké osimiri nọchiri anya ya, ma afọ 1844 ruru United States, nke ala nọchiri anya ya. Akara nnọchianya nke afọ 1840 bụ Kraịst ka O guzo n’elu ala na oké osimiri n’Akwụkwọ Mkpughe isi nke iri, ma isiakwụkwọ ahụ n’onwe ya na-akọwapụta akụkọ ihe mere eme nke 1840 ruo 1844, ma na-egosi Kraịst ka O guzo n’elu ala na oké osimiri.

In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.

N’afọ 1840 nakwa n’afọ 1844, mmezi e mere n’amụma ahụ bụ mmezi nke gara n’ihu n’oge, ruo n’ụbọchị ziri ezi. Otu bụ amụma banyere Islam, nke ọzọkwa bụ amụma banyere ilu ụmụ agbọghọ iri ahụ na-amaghị nwoke. Otu bụ nke dị n’èzí, nke ọzọkwa bụ nke dị n’ime. Afọ 1844 kpọnyekwara njehie nke nghọtahie banyere ebe nsọ ahụ. Ebe nsọ ahụ ọ̀ bụ ụwa, ka ọ̀ bụ ebe nsọ nke eluigwe? Nghọtahie ahụ dị omimi karịa nanị nkọwa nke ebe nsọ ahụ, n’ihi na ọ nọchikwara anya ule banyere ma mkpụrụobi ọ ga-eso Kraịst site n’Ebe Nsọ banye n’Ebe Kachasị Nsọ.

> “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.

> “Ahụrụ m Nna ahụ ka O si n’ocheeze bilie, ma n’ụgbọ-ala-ọkụ na-enwu enwu banye n’Ebe Nsọ Kachasị Nsọ n’ime ákwà-mgbochi ahụ, wee nọdụ ala. Mgbe ahụ Jizọs biliri n’ocheeze ahụ, ọtụtụ n’ime ndị ahụ kpọrọ isi ala bilikwara soro Ya. Ahụghị m ọbụna otu ụzarị ìhè ka o si n’aka Jizọs gafere ruo n’ebe ìgwè mmadụ ahụ na-akpachapụghị anya nọ mgbe O bilisịrị, a hapụrụkwa ha n’ọchịchịrị zuru oke. Ndị ahụ biliri mgbe Jizọs biliri, debere anya ha n’ebe Ọ nọ ka Ọ na-ahapụ ocheeze ahụ ma na-eduga ha pụọ ntakịrị ụzọ. Mgbe ahụ O weliri ogwe aka nri Ya, anyị wee nụ olu Ya dị ụtọ ka Ọ na-ekwu, ‘Cherenụ ebe a; ana m alakwuru Nna M ịnata alaeze ahụ; debeenụ uwe unu ka ha bụrụ ndị enweghị ntụpọ, n’oge na-adịghịkwa anya M ga-esi n’agbamakwụkwọ laghachi ma nata unu nye Onwe M.’ Mgbe ahụ otu ụgbọ-ala urukpuru, nke wiil ya dị ka ọkụ na-enwu enwu, ndị mmụọ ozi gbara ya gburugburu, bịara n’ebe Jizọs nọ. Ọ banyere n’ime ụgbọ-ala ahụ, a we buru Ya gaa n’Ebe Nsọ Kachasị Nsọ, ebe Nna ahụ nọ ọdụ. N’ebe ahụ ahụrụ m Jizọs, nnukwu Onye Nchụàjà, ka O guzo n’ihu Nna ahụ. N’ọnụ uwe Ya dị mgbịrịgba na pọmigraneti, mgbịrịgba na pọmigraneti. Ndị ahụ biliri soro Jizọs ga-ebulite okwukwe ha ruo n’ebe Ọ nọ n’Ebe Nsọ Kachasị Nsọ, kpee ekpere, ‘Nna m, nye anyị Mmụọ Gị.’ Mgbe ahụ Jizọs ga-ekuru ha Mmụọ Nsọ. N’iku ume ahụ e nwere ìhè, ike, na ịhụnanya dị ukwuu, ọṅụ, na udo.”

> “I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.

> “Echigharịrị m ile ndị otu ahụ anya, bụ́ ndị ka na-ehulata n’ihu ocheeze ahụ; ha amaghị na Jisọs ahapụla ya. Setan pụtara ka ọ nọ n’akụkụ ocheeze ahụ, na-agbalị ịga n’ihu n’ọrụ Chineke. Ahụrụ m ka ha leliri anya n’ocheeze ahụ elu, ma kpee ekpere, ‘Nna, nye anyị Mmụọ Gị.’ Setan wee kuo ume n’elu ha mmetụta na-adịghị nsọ; n’ime ya enwere ìhè na ike dị ukwuu, ma enweghị ịhụnanya dị nro, ọṅụ, na udo. Ebumnobi Setan bụ ime ka ha nọgide n’aghụghọ ma dọghachi azụ ma duhie ụmụ Chineke.” Early Writings, 55, 56.

The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.

A kọwara ebe nsọ dịka “mkpịsị-igodo” nke kọwara nghọtahie niile ndị sitere na ịghọtahie ebe nsọ. Ọ bụ “mkpịsị-igodo” nke kọwara ndakpọ olileanya ahụ. N’ụbọchị ikpeazụ, “mkpịsị-igodo” ahụ bụ ndakpọ olileanya ahụ, nke na-akọwa ịghọtahie nke ụlọ nsọ ahụ.

As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.

Site n’ụbọchị Ọktoba 22, 1844 “oge adịkwaghị,” ma a ghaghị idozi njehie nke ndakpọ olileanya nke Julaị 18, 2020 ugbu a, ma ọ bụghị n’ihe gbasara oge, n’ihi na oge adịkwaghị.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Mmadụ-ozi ahụkwa m hụrụ ka o guzoro n’elu oké osimiri na n’elu ala weliri aka ya elu gaa n’eluigwe, ṅụọkwa iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, onye kere eluigwe na ihe ndị dị n’ime ya, na ụwa na ihe ndị dị n’ime ya, na oké osimiri na ihe ndị dị n’ime ya, na oge agaghị adịkwa ọzọ: Ma n’ụbọchị olu nke mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka o kwusaara ndị ohu ya ndị amụma. Mkpughe 10:5–7.

The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.

Ebe amụma ahụ a ghaghị imezi dị bụ Nashville, Tennessee, a pụghịkwa ịgbanwe ebe ahụ, n’ihi na ọ bụghị Future for America ka kpọrọ ya aha, kama ọ bụ Ellen White, Mmụọ nke Amụma adịghịkwa ada ada mgbe ọ bụla.

> “When I was in 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 bọọlụ ọkụ nke si n’eluigwe bịa kpọmkwem wee biri na Nashville. Ire ọkụ nọ na-apụta site na bọọlụ ahụ dịka akụ; ụlọ dị iche iche nọ na-erepịa; ụlọ nọ na-ama jijiji ma na-adakpọ. Ụfọdụ n’ime ndị anyị guzoro n’ebe ahụ. ‘Ọ dị nnọọ ka anyị tụrụ anya ya,’ ka ha kwuru, ‘anyị tụrụ anya nke a.’ Ndị ọzọ nọ na-akpọ aka n’ahụhụ dị ukwuu ma na-eti mkpu arịọ Chineke ebere. ‘Ị maara ya,’ ka ha kwuru, ‘ị maara na nke a na-abịa, ma ị sịtaghị otu okwu iji dọọ anyị aka ná ntị!’ Ha yiri ka ha ga-adọkapịa ha iberibe n’ihi iche na ha agwaghị ha ma ọlị ma ọ bụ nye ha ụdị ịdọ aka ná ntị ọ bụla.” Manuscript 188, 1905.

The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.

Okwu dị n’ime gbasara bọl-ọnụ-ọkụ ndị ahụ n’elu Nashville bụ na ọ na-egosi na Adventizim Ụbọchị nke Asaa nke Laodisia maara banyere ozi ịdọ aka ná ntị nke Nashville, ma debere nkịtị. Nke a bụ isi ihe ahụ n’akụkọ ihe mere eme amụma ebe a na-egosipụta “ihere” ma ọ bụ “ọṅụ” nke ozi Mkpu Etiti Abalị. Nke a bụ isi ihe ahụ ebe ndị ga-abụ ọkọlọtọ ahụ na-amalite ibuli elu, n’ịdị iche na ndị ahụ ndị ụwa na-eme ka ihere jide ha, ndị iwe na-akụ n’obi ma juo ha iwe n’ihi na Adventizim Ụbọchị nke Asaa nke Laodisia enyeghị ịdọ aka ná ntị banyere Nashville. E gosikwara otu ọdịiche amụma a n’Ugwu Kamel n’etiti Ịlaịja na ndị amụma Beal, nakwa n’akụkọ ihe mere eme nke mmụọ ozi nke abụọ n’akụkọ Millerite, mgbe ndị Protestant gbanwere bụrụ ndị Protestant dapụrụ n’ezi okwukwe ma malite ọrụ ha dịka amụma ụgha, bụrụ ụmụnwaanyị Rom. N’afọ 1989, mpi ndọrọ ndọrọ ọchịchị site n’aka Reagan mere otu ihe ahụ kpọmkwem, naanị na Reagan aghọghị ụmụnwaanyị Rom, kama ọ ghọrọ Ehab na Clovis nke Mbụ, ndị hụrụ Rom n’anya.

> “There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.

> “E gosiri m otu ihe ngosi. Ọ bụ n’abalị tupu ụbọchị izu ike. N’oge ahụ ka e gosiri m ihe ngosi ahụ. E lere m anya n’èzí site na windo, ma e nwere nnukwu bọl ọkụ nke si n’eluigwe bịa, ọ dakwasịkwara ebe ha nọ na-awụ ụlọ ndị nwere ogidi, karịsịa ogidi ndị ahụ ka e gosiri m. O wee yie ka bọl ahụ rutere ozugbo n’ụlọ ahụ ma gwerie ya, ha wee hụ na ọ na-ekewa alaka-alaka, na-ekewa alaka-alaka, na-ebuwanye ibu, ha wee malite ibe akwa na iru uju na iru uju, na-eti aka ha n’ahụ́; m wee chee na ụfọdụ ndị anyị guzo n’ebe ahụ, na-asị, ‘Ọfọn, nke a bụ nnọọ ihe anyị tụrụ anya ya; nke a bụ nnọọ ihe anyị na-ekwu maka ya; nke a bụ nnọọ ihe anyị na-ekwu maka ya.’ ‘Unu maara ya?’ ka ndị mmadụ kwuru. ‘Unu maara ya, ma unu ekwughịkwa anyị banyere ya?’ Echere m na e nwere oke mgbu dị otu a n’ihu ha, oke mgbu dị otu a n’ọdịdị ha.’” Manuscript 152; 1904.

The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.

Mmechuihu nke Julaị 18, 2020 bụ “igodo” iji mata ụlọ nsọ ahụ a ga-ebuli elu dịka ọkọlọtọ. Ikewapụ ìgwè abụọ nke ndị Adventist bụ isiokwu dị ukwuu nke amụma Akwụkwọ Nsọ. Jeremaya jụrụ isonyere “nzukọ nke ndị na-akwa emo,” ma e jiri chọọchị Smaina na Filadelfia tụnyere ụlọ nzukọ Setan, ndị na-azọrọ na ha bụ ndị Juu, ma ha abụghị. A na-anọchi anya ọdịiche dị n’etiti ìgwè abụọ ndị na-ekwu na ha bụ Adventist site n’ụzọ ọmụmụ ha na-eji amụ Akwụkwọ Nsọ. Ọ bụ ọdịiche dị n’etiti ezi agụmakwụkwọ na “agụmakwụkwọ dị elu, nke a na-akpọ otu a” dịka Nwanyị White si kpọọ ya.

Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.

A maara Nashville dịka “Athens nke Ndịda,” ma ụlọ a kacha ama nke na-anọchi anya Gris na Nashville bụ Parthenon dị na Centennial Park, nke e wuru n’afọ 1897 dịka oyiri zuru oke n’ogo ya nke Parthenon Gris oge ochie. E wuru ya iji mee emume ncheta afọ narị nke Tennessee batara n’ọkwa steeti n’afọ 1796, a kpọkwara ya ka a kwatuo ya mgbe emume ahụ gasịrị. Kama nke ahụ, e mere ala ahụ ogige n’afọ 1903, e mesịa wughachi Parthenon ahụ ka ọ bụrụ nke na-adịgide adịgide site n’afọ 1920 ruo n’afọ 1931.

The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.

Aha “Parthenon” sitere n’okwu Gris parthénos, nke pụtara “amaghị nwoke” ma ọ bụ “nwa agbọghọ,” na-ezo aka n’ebe Athena nọ n’akụkụ ya dịka chi nwanyị nke amamihe, atụmatụ agha, nka, ọrụ aka, na mmepeanya, onye a na-emetụbeghị emetụ, onye juputara n’amamihe, ma bụrụkwa onye agha. E wuru ya n’agbata afọ 447–432 T.O.A. n’elu Acropolis dị na Athens, ma o debere nnukwu oyiyi chryselephantine (ọlaedo na ọdụm enyi) nke Athena, nke onye ọkpụkpụ Phidias rụrụ—n’ezie, na-arụ ọrụ dịka “ụlọ” ya ma ọ bụ ebe obibi chi ya, ebe a kwenyere na ọ nọrịrị.

The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.

Ntụkwasị obi usoro agụmakwụkwọ nke Ọdịda Anyanwụ na-etinye n’ihe ọmụma sara mbara, nnyocha na-ajụ ajụjụ nke ọma, ịkwadebe ụmụ amaala, na usoro nka nnwere onwe, tọrọ ntọala n’ezie n’amamihe na omume Gris oge ochie. E wezụga Academy nke Plato, Lyceum nke Aristotle, ma ọ bụ paideia nke Athens, agụmakwụkwọ nke oge a dịka anyị si mara ya ga-adị nnọọ iche.

In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).

N’afọ 1904, e hiwere Ụlọ Akwụkwọ Madison n’ebe dị ihe dị ka maịl itoolu n’èzí Nashville. Ellen White bụ otu n’ime ndị òtù bọọdụ ntọala nke Ụlọ Akwụkwọ Madison mbụ (nke a maara n’usoro iwu dị ka Nashville Agricultural and Normal Institute, ma mesịa mara ya dị ka Madison College). O jere ozi dịka otu n’ime ndị òtù ntọala nke bọọdụ ndị nduzi site n’mmalite ya n’afọ 1904. Ọ nọgidere na bọọdụ ahụ ruo ihe dị ka afọ 1914 (afọ tupu ọnwụ ya n’afọ 1915).

This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.

Nke a bụ naanị kọleji ma ọ bụ bọọdụ ụlọọrụ ọ bụla o kwekọrọla isonye na ya ma ọ bụ jeere ozi na ya. O kpachara anya kee oke n’ọnọdụ ndị dị otú ahụ n’ọgbakọ Adventist ndị ọzọ, ma o mere ihe pụrụ iche n’ihe banyere Madison n’ihi na ọ dabara n’ndụmọdụ agụmakwụkwọ ya (ọrụ na-akwado onwe ya, nke dabeere n’ugbo, ọzụzụ lekwasịrị anya n’ozi, nke na-emesi Bible, ọrụ aka, na nkwadebe bara uru ike maka ije ozi na Ndịda na gafee ya). Ozi Nashville sitere n’aka Sister White bịara na 1904 na 1905, n’otu oge ahụ ka Ụlọ Akwụkwọ Madison malitere, ma a na-agbanwekwa ihe ngosi Parthenon ka ọ bụrụ ihe e debere adịgide n’ogige na-adịgide adịgide. Ihe nnọchianya nke agụmakwụkwọ Gris na agụmakwụkwọ nke eluigwe, ha abụọ na-akara mmalite ha n’otu obere oge ahụ, nke bụkwa otu oge ahụ e nyere ọhụụ banyere bọl ọkụ nke Nashville.

> “Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.

> “N’abalị gara aga, e gosiri m otu ihe nkiri n’ihu m. O nwere ike ịbụ na agaghị m enwe onwe m ịkọpụta ya nile, ma aga m ekpughe ntakịrị.”

> “It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’

> “Ọ dị ka nnukwu bọọlụ ọkụ dara n’elu ụwa ma tipịa nnukwu ụlọ. N’ebe dị iche iche ka mkpu ahụ biliri, sị, ‘Onyenwe anyị abịawo! Onyenwe anyị abịawo!’ Ọtụtụ adịghị njikere izute Ya, ma mmadụ ole na ole na-ekwu, ‘Toonu Onyenwe anyị!’”

> “‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.

> “‘Gịnị mere unu ji eto Onyenwe anyị?’ ka ndị mbibi mberede na-abịakwasị jụrụ.”

> “’Because we now see what we have been looking for.’

> “N’ihi na anyị ahụwo ugbu a ihe anyị nọ na-achọ.”

> “‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.

> “‘Ọ bụrụ na unu kwenyere na ihe ndị a na-abịa, gịnị mere unu ji ghara ịgwa anyị?’ bụ azịza ahụ dị egwu. ‘Anyị amaghị banyere ihe ndị a. Gịnị mere unu ji hapụ anyị n’amaghị ama? Ugboro ugboro unu ahụwo anyị; gịnị mere unu ji ghara ịmata anyị nke ọma ma gwa anyị banyere ikpe ahụ na-abịa, nakwa na anyị aghaghị ijere Chineke ozi, ka anyị ghara ila n’iyi? Ugbu a anyị efuwo!’” Manuscript 102, 1904.

The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.

E tinyere ozi Nashville n’ọnọdụ ime mmụọ nke ezi ma ọ bụ ụgha mmụta. Mmụta nke na-akwadebe mkpụrụ obi ka ọ bụrụ nwa amaala nke eluigwe ma ọ bụ nke ụwa. Ọ dịghị ntụaka ọbụla banyere Islam n’ọhụ Sister White hụrụ gbasara Nashville, ya mere gịnị ga-abụ ihe ziri ezi iji jikọta Islam na ọhụ bọọlụ ọkụ ndị ahụ n’elu Nashville? Olee otu mmezi nke ozi Nashville nke afọ 2020 ga-esi kwekọọ n’ọrụ Josiah Litch na Samuel Snow? E mere mmezi ha mgbe ha matara na otu ihe akaebe ahụ nke duru na amụma mbụ bụkwa ihe akaebe nke guzobere amụma e meziri.

The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.

E hiwere aka nke Islam ka e guzobere ogologo oge tupu e jikọta ya na ozi ịdọ aka ná ntị nke Nashville. Ozi Islam jikọtara kpọmkwem na ozi nke mmụọ ozi nke atọ. A na-egosi eziokwu a n’elu ọtụtụ ndị akaebe nke Akwụkwọ Nsọ. Ịdọ aka ná ntị nke mmụọ ozi nke atọ na-anọchi anya ịdọ aka ná ntị gbasara akara nke ikike eze nke ugwu, ma ịdọ aka ná ntị nke Islam na-anọchi anya ya site n’ịdọ aka ná ntị nke ụmụ nke ọwụwa anyanwụ.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ma ozi sitere n’ọwụwa anyanwụ na n’ugwu ga-enye ya nsogbu: ya mere ọ ga-apụ n’oké iwe ibibi, na ikpochapụ ọtụtụ mmadụ kpamkpam. Daniel 11:44.

The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.

Mmụọ-ozi nke atọ bịarutere n’akụkọ ihe mere eme n’ụbọchị Ọktoba 22, 1844, mgbe opi nke asaa malitere ịkpọ. Opi nke asaa bụkwa ahụhụ nke atọ nke Alakụba. Nnupụisi nke 1863 mere ka ịkpọ opi nke asaa kwụsị ruo mgbe 9/11, mgbe mmụọ-ozi nke atọ siri n’eluigwe rịdata n’Isi nke iri na asatọ nke Mkpughe, dịka e wedara nnukwu ụlọ ndị dị na New York site n’imetụ ike Chineke aka.

9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.

9/11 bụ alfa ma ọ bụ mmalite nke oge nke ịkà akara, nke na-ejedebe na omega ma ọ bụ njedebe nke ịkà akara nke puku mmadụ narị otu na iri anọ na anọ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.

9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.

9/11 bụ alfa nke oge ule nke onyinyo anụ ọhịa ahụ na United States, nke na-ejedebe na omega nke oge ule nke onyinyo anụ ọhịa ahụ na United States, nke na-eme mgbe a manyere akara anụ ọhịa ahụ na United States.

9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.

9/11 bụ alfa ma ọ bụ mmalite nke ikpe ndị dị ndụ megide anụ ọhịa nke ụwa, tinyere mpi ya nke Republican na Protestant, nke na-ejedebe na iwu Sọnde na-abịa n’oge na-adịghị anya.

9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.

9/11 bụ alfa nke “ụbọchị nkwadebe nke Onyenwe anyị,” nke na-akwụsị n’ule banyere ụbọchị izu ike nke Onyenwe anyị.

9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.

9/11 bụ alfa nke iwuli ụlọ nsọ ahụ, nke nkume ntọala nọchiri anya ya, nke na-agwụ mgbe e tinyere okwute isi omega n’elu ụlọ nsọ ahụ.

9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”

9/11 bụ alfa nke ahụhụ nke atọ na United States, nke na-akwụsị n’ala ọma jijiji nke Mkpughe iri na otu, nke bụ iwu Sọnde na-abịa n’oge na-adịghị anya. N’oge ala ọma jijiji ahụ, ahụhụ nke atọ na-abịa ọsọ ọsọ. Akụkọ ihe mere eme nke bọọlụ-ọkụ Nashville dị tupu oge amara emechie n’iwu Sọnde ahụ, n’agbanyeghị nkwupụta nke ndị na-akatọ ndị Adventist Laodisia na-ekwu, “Ugbu a, anyị efuola.”

The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.

Akwụkwọ Joel na mmezu ya n’oge Pentikọst gosipụtara esemokwu nke ozi nke Mkpu Etiti Abalị, mgbe otu òtù ndị na-enweghị ike ịghọta mmụba nke ọmụma na-ebo ndị na-aghọta ya ebubo na ha aṅụbigaala mmanya ókè. Iche ihu n’etiti ndị aṅụrụma nke Ifrem na ndị amamihe bụ isiokwu a na-ekwukarị banyere ya n’Okwu amụma nke Chineke. Otu akụkụ nke eziokwu ahụ bụ na ozi ahụ bụ ozi nke nzọụkwụ abụọ, dịka Pita gosiri ya n’ụlọ elu ahụ, ma emesia n’ụlọ nsọ. A na-anọchi anya ya site n’ikpé na-amalite n’ụlọ Chineke, mgbe ahụ ndị nọ n’èzí ụlọ Chineke eso ya. A na-anọchikwa usoro ikpe ahụ anya site n’olu abụọ nke Mkpughe iri na asatọ, ebe olu mbụ ahụ bụ 9/11 ruo na iwu ụbọchị Sọnde, mgbe ahụ olu nke abụọ nke amaokwu nke anọ na-akara iwu ụbọchị Sọnde ahụ. A na-egosikwa ọdịiche dị n’etiti ezi ozi amụma na ozi amụma ụgha nke mmiri ozuzo ikpeazụ site n’aka Ịlaịja, onye Malakaị kpọrọ aha dị ka onye ga-alọta kpọmkwem tupu mmechi nke oge amara.

The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.

Akara nke ndị maara ihe na ndị nzuzu n’Ugwu Kamel bụ “Ịlaịja onye maara ihe” na ndị amụma nzuzu nke Bel. Ịlaịja bụ Pita, ndị amụma Belkwa bụ ndị aṅụrụma nke Ifrem. Ozugbo e mere ka ndị aṅụrụma nzuzu ahụ pụta ìhè dị ka ndị amụma ụgha nke Bel, site n’ịwụsa ọkụ; ndị mmadụ n’ikpeazụ azaa na, “Onyenwe anyị, Ya bụ Chineke.” A na-eme ka ndị Adventist ụbọchị nke asaa nke Laodisia pụta ìhè dị ka ndị dị otu a, n’ime mmezu nke amụma Nashville. A na-eweta ndị nọ n’èzí okpukpe Adventist, ndị a na-eteta mgbe ahụ ịhụ ekwesịghị ntụkwasị obi nke ndị nzuzu, n’okpuru nkwenye mmehie, ma oge amara ha emechabeghị. Ihe atụ nke ngosipụta nke ndị amamihe na ndị nzuzu na-amaghị nwoke, nke ozi ịdọ aka ná ntị Nashville nọchiri anya, bụ akara ụzọ n’ime mmezu ikpeazụ zuru oke nke ilu ụmụ agbọghọ iri ahụ.

The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.

Nkụda-mmụọ nke July 18, 2020 na-akọwa ozi ahụ a ga-emezigharị, na mkpughe nke ndị nọ n’ime Adventism ndị nwere mmanụ, na ndị na-enweghị ya. Mgbe ahụ, a na-eme ka ndị ahụ ndị na-enweghị ozi nke mmanụ nke na-adọ Nashville aka ná ntị bụrụ ihe e jiri tụnyere ndị ahụ ndị n’ezie nwere mmanụ ahụ. N’ime klas abụọ ahụ nke ma ha nwere ma ọ bụ na ha enweghị mmanụ nke ozi ahụ, otu klas ahụ enwetala ahụmahụ nke nkụda-mmụọ nke nkụda-mmụọ mbụ n’akụkọ ihe mere eme nke ndị Millerite nọchiri anya ya, ebe nke ọzọ enweghị ahụmahụ ahụ. Ewezuga nkụda-mmụọ ahụ nke ndị Millerite nọchiri anya ya, ọ dịghị mmezigharị ọ bụla a ga-eme n’amụma ọ bụla dara ada. Eziokwu ahụ na amụma Nashville nke 2020 nọ na-akọwa Islam kwekọrọ n’otu akụkụ nke ozi dara ada nke kwesịrị imezigharị.

An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.

Ihe àmà nke a ka a hụrụ n’eziokwu ahụ na akụkọ ihe mere eme nke bọl-ọkụ Nashville bịarutere abụghị naanị na ọ kwekọrọ n’akụkọ banyere nkụda mmụọ mbụ nke ndị Millerite, na mmezi nke ozi ahụ mgbe nke ahụ gasịrị, kama ọ bụkwa n’ihi na ọ na-eme n’ime otu akụkọ ihe mere eme nke malitere site n’ọbịbịa nke mmụọ ozi nke atọ na 9/11, nke na-akara ọbịbịa nke Islam nke ahụhụ nke atọ, nakwa na Islam na-abịakwa ọzọ n’amụma n’oge ala ọma jijiji nke iwu Sọnde nke Mkpughe iri na otu. Idobe Islam n’ime ozi ahụ n’enweghị ntụaka ọ bụla kpọmkwem nke Sister White nyere banyere Islam na ịdọ aka ná ntị Nashville dabeere n’isiokwu nke akụkọ ihe mere eme ahụ, ya bụ, Islam.

In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.

N’isi nke narị na iri ise na atọ nke usoro e kpọrọ Akwụkwọ Daniel, anyị kọwara na, n’ịdị n’otu na àmà Balaam na ịnyịnya ibu ahụ, Alakụba, nke ịnyịnya ibu ahụ nọchiri anya ya, ga-enwe mmekọrịta isi atọ na United States n’akụkọ ihe mere eme site na 9/11 ruo n’iwu Ụka. Anyị kọwara 9/11 dịka nke mbụ, emesịa Ọktoba 7, 2022 dịka nke abụọ. Anyị rịọrọ ama na mwakpo mbụ ahụ bụ megide ala ebube nke mmụọ, na mwakpo nke abụọ ahụ bụ megide ala ebube nkịtị nke Izrel, nakwa na mwakpo nke atọ ga-abụ mwakpo ahụ n’oge ala ọma jijiji nke iwu Ụka. Anyị gosiri na akụkọ Balaam n’ogo amụma a bu akara njirimara nke eziokwu, n’ihi na mwakpo mbụ na nke ikpeazụ bụ megide ala ebube nke mmụọ, ebe mwakpo nke etiti ahụ bụ megide ala ebube nkịtị, nke bụ ihe nnọchianya nke nnupụisi. Ugbu a, anyị na-ahụ na mwakpo nke anọ, nke na-akara mmalite ozi Mkpu Etiti Abalị, ga-eme n’ala ebube nke mmụọ mgbe a ga-emezu bọl ọkụ Nashville. Nke a pụtara na mwakpo nke abụọ nke Balaam na ịnyịnya ibu ya bụ nke okpukpu abụọ, ebe nke mbụ n’ime mwakpo abụọ ahụ bụ megide ala ebube nkịtị, nke abụọkwa bụ megide ala ebube nke mmụọ.

The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.

Edemede ahụ gosipụtara eziokwu ezughị ezu nke Ọdụm nke ebo Juda ekpughere ugbu a dịka onyeàmà ọzọ nke njikọ amụma nke Alakụba nwere na bọl-ọkụ Nashville. A na-achọta arụmụka ọzọ iji kwado ijikọ Alakụba na bọl-ọkụ ndị ahụ n’ime ahịrị ndozigharị nke akụkọ ihe mere eme dị nsọ. Mmegharị ndozigharị ọ bụla nwere isiokwu pụrụ iche nke ya nke na-agafe ma jupụta n’ime mmegharị ndozigharị ahụ dum. N’ime mmegharị ndozigharị nke Mosis, ọ bụ banyere ịbanye n’ọgbụgba ndụ na ndị a họpụtara. N’ahịrị ndozigharị nke Kraịst, ọ bụ banyere Mesaya ahụ. N’ahịrị ndozigharị nke Devid, ọ bụ banyere Iwu Iri ahụ na ebe nsọ ahụ. N’etiti ndị Millerait, isiokwu ahụ bụ oge amụma, n’ihi na ndị Millerait bu “ozi oge.” Site n’ọbịbịa nke mmụọ ozi nke atọ na 9/11, a kọwapụtara isiokwu nke ahịrị ndozigharị nke puku mmadụ narị otu na iri anọ na anọ ahụ dịka Alakụba nke ahụhụ nke atọ, ụmụ nke ọwụwa anyanwụ, ịnyịnya ibu nke amụma Baịbụl, ịnyịnya agha nke Mkpughe isi nke itoolu, ifufe ọwụwa anyanwụ, igurube ndị ahụ, na ime ka mba dị iche iche wee iwe.

The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?

Ala ọma jijiji nke Mkpughe iri na otu na-akara Islam nke ahụhụ nke atọ, ebe ọ na-anọchitekwa anya mmechi nke ozi nke Mkpu Etiti Abalị. E ji nbata mmeri Kraịst batara na Jerusalem mee ihe nnọchianya nke Mkpu Etiti Abalị, nke malitere site n’ịtọhapụ ịnyịnya ibu ahụ. Mbido nke Mkpu Etiti Abalị n’akụkọ ihe mere eme ndị Millerite bụ mbata Samuel Snow n’elu ịnyịnya na nzukọ ịma ụlọikwuu Exeter. E ji akara nnọchianya nke Islam mara mbido oge nke Mkpu Etiti Abalị. E nwere ọtụtụ ndị àmà n’ụba iji kwado na ozi e meziri nke Julaị 18, 2020 gụnyere Islam dịka akụkụ nke ozi ịdọ aka ná ntị ahụ. Enweghị ụbọchị a kapịrị ọnụ e gosipụtara, ma bọl ọkụ Nashville na-akọwapụta esemokwu nke “mmanya ọhụrụ” n’ụbọchị ikpeazụ, ya mere bọl ọkụ Nashville gụnyere Islam, ma gịnị banyere njirimara nke bọl ọkụ ndị ahụ dịka ngwa agha nuklia?

The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?

Ozi ahụ aghaghị idobe ịkọwa Alakụba dịka onye iro n’ime mwakpo ahụ, dabere n’ọtụtụ ndị àmà. Njehie nke ịtọ oge nke dị mkpa ka e dozie ka e ji ma 1840 ma 1844 mee ihe nnọchianya ya. Oge ekwesịghịkwa ịbụzi akụkụ nke ozi amụma ahụ, ọ bụ ezie na ọnụọgụgụ ka dị. Njehie nke nghọtahie banyere ebe nsọ nọchiri anya ya ga-edozikwa, ma tupu e nwee ike idozi ya ma tinye ya n’ime ozi a doziri edozi, a ghaghị ịmata njehie nke nghọtahie banyere ebe nsọ ahụ nọchiri anya ya. Gịnị ka nghọtahie ahụ banyere ebe nsọ nọchiri anya ya n’ịdọ aka ná ntị nke Nashville nke July 18?

I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?

Ana m ekwu na a ga-achọta azịza ndị ahụ n’ìhè ahụ a nọ na-ekpughe kemgbe ngwụcha afọ 2023. Ahịrị atọ ahụ yiri ibe ha nke isi iri na otu, nke malitere n’isi nke iri na otu ma kwụsị n’isi nke iri abụọ na abụọ n’ime Jenesis, Matiu na Mkpughe, bụ mmeghari ọgbụgba ndụ Chineke na ndị otu narị puku iri anọ na anọ. Anyị ọ̀ na-ajụ onyinye ebere Ya site n’ime omume dị ka a ga-asị na anyị anụbeghị ọkpụkpọ Ya, ka anyị na-ehulata ala ma kwupụta n’ike mmadụ anyị, “ihe niile Ọ na-enye n’iwu, m ga-eme?” Ma ọ bụ, anyị ọ̀ na-ekwe ka Mmụọ Nsọ dee iwu Ya n’obi na n’uche anyị?

The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!

Azịza ndị ahụ dịkwa n’ime mmeghe nke Daniel isi nke iri na abụọ nke amaokwu atọ ahụ nke na-egosi oge dịka ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ. Amaokwu atọ ahụ na-akọwakwa Disemba 31, 2023 n’amaokwu nke asaa, Julaị 18, 2020 n’amaokwu nke iri na abụọ, ma mgbe ahụ 1989 ruo n’iwu Ụka na ruo na mmechi oge amara ka a na-anọchi anya ya n’amaokwu nke iri na otu. Eziokwu atọ ahụ, n’ime amaokwu atọ ahụ, dị kpọmkwem n’ime akụkụ Akwụkwọ Nsọ ahụ ebe a na-ewepụta usoro ule okpukpu atọ ahụ nke na-eme mgbe niile mgbe a na-emeghe amụma!

Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.

Kraịst emepeghị naanị ule atọ nke Daniel iri na abụọ, kama Ọ kọwakwara ule ndị ahụ dịka ule ntọala, nke a na-eso ule ụlọ nsọ, nke a na-esokwa ule litmus. Ọ gara n’ihu kọwaa na ule ntọala ahụ bidoro n’ụbọchị Disemba 31, 2023, ma dabere n’elu ule ntọala nke mmegharị Millerite, dịka a na-anọchi anya ya site n’aka onye na-emegide Kraịst ịbụ ihe nnọchianya nke na-eguzobe ọhụụ mpụga.

He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.

O mechara kọwapụta ule nke abụọ, ya bụ ule ụlọ nsọ, dịka e si anọchi anya ya n’ọhụụ Daniel banyere Kraịst n’ụlọ nsọ n’isi nke iri. Ule ahụ na-aga n’ihu ugbu a. Mmeghe nke Daniel iri na abụọ nke ụbọchị ndị a—1989, Julaị 18, 2020, Disemba 31, 2023, na iwu ụbọchị Sọnde—gụnyere ọhụụ Rom na ọhụụ Kraịst. E depụtara ọhụụ abụọ ahụ n’ime otu ọhụụ ahụ n’onwe ya ebe a hụrụ mmeghe nke isi nke iri na abụọ. Isi atọ ahụ bụ otu ọhụụ; ọhụụ Kraịst bụ ule ụlọ nsọ n’isi nke iri, ọhụụ nke onye mmegide Kraịst bụ ule ntọala n’isi nke iri na otu, ma ihe ịrịba ama nke narị puku mmadụ iri anọ na anọ n’isi nke iri na abụọ na-anọchi anya ule nke atọ na ule ikpeazụ nke na-ekewapụ ndị nzuzu n’ebe ndị maara ihe nọ, dịka a na-eme ka ọtụtụ dị ọcha, na-eme ka ha bụrụ ndị ọcha, ma na-anwale ha.

The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.

Nnwale nke ụlọ nsọ mepere ìhè nke Levitikọs iri abụọ na atọ, nke bụ ìhè nke igbe ọgbụgba ndụ ahụ, nke bụ ìhè alfa nke Sabat ụbọchị nke asaa na ìhè omega nke Sabat afọ nke asaa. Ìhè nke Sabat alfa na omega na-akọwapụta ìhè nke ịnọ n’anụ ahụ. Ìhè ahụ na-akọwapụta Chineke na-ewere anụ ahụ mmadụ n’ihi ebumnuche nke iweghachi njikọta nke Chi na mmadụ, nke bụ ọrụ Kraịst malitere n’Ọktoba 22, 1844; ọrụ nke Ọ na-emecha ugbu a n’ikpe ndị dị ndụ.

The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.

Ìhè nke Levitikọs iri abụọ na atọ jikọtara ememme mmiri nke alfa na ememme mgbụsịakwụkwọ nke omega iji mepụta kpọmkwem akụkọ ihe mere eme site na Disemba 31, 2023 ruo n’imechi oge nnwale mmadụ. N’ime ahịrị ahụ, a kpọrọ ule ntọala ka ọ na-abịa na Disemba 31, 2023, a kọwakwara ule ụlọ nsọ dịka nke na-amalite na 2025, nke na-aga n’ihu ruo n’ule litmus nke ememme opi. Olu ahụ nọ n’ọzara nke malitere na Julaị 2023 ka e jiri ememme achịcha na-ekoghị eko mara ya, bụ nke kwụsịrị ụbọchị ise mgbe akara nke akụkụ atọ ahụ gasịrị. Mgbe ahụ, e nwere oge ụbọchị iri atọ, nke akara nke akụkụ atọ sochiri, nke ụbọchị ise sochiri, si otú a na-egosipụta nzọụkwụ atọ nke ozioma ebighị ebi. Akara alfa nke akụkụ atọ nke ụbọchị ise sochiri ya ịbụ mmụọ ozi mbụ, ụbọchị iri atọ ahụ ịbụ mmụọ ozi nke abụọ, ma akara omega nke akụkụ atọ nke ụbọchị ise sochiri ya ruo n’iwu Sunday nke Pentikọst ịbụ mmụọ ozi nke atọ.

Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.

Kraịst mepekwara ìhè nke Levitikọs iri abụọ na atọ n’ịrụpụta igbe ọgbụgba ndụ n’oge ule nke ụlọ nsọ. Ozi ahụ ma ọ bụ mmụọ ozi nke ụbọchị izu ike nke ụbọchị nke asaa n’otu akụkụ nke igbe ahụ, na mmụọ ozi nke ụbọchị izu ike nke afọ nke asaa n’akụkụ ọzọ nke igbe ahụ, na-anọchi anya ndị kerub na-ekpuchi ihe, na-eleba n’ime igbe ahụ. N’akụkọ ihe mere eme nke ịkachasị akara nke narị puku mmadụ iri anọ na anọ, ìhè abụọ ahụ nke mmụọ ozi abụọ ahụ na-anọchi anya ụbọchị izu ike nke ụbọchị nke asaa na ozizi nke mbilite n’anụ ahụ, na-anọchi anya isiokwu a ga-amụ ruo mgbe ebighị ebi.

Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.

N’ezie, ọ bụrụ na ị nweghị ike ịhụ ugboro asaa ahụ dịka akara nke jubili, mkpughe ime mmụọ nke nnwere onwe nke 1863, mgbe ahụ ị gaghị ahụ na amụma alfa na omega nke William Miller bụ ugboro asaa ahụ na ụbọchị puku abụọ na narị atọ ahụ. Enweghị ike ịhụ mkpa amụma oge abụọ ahụ, ndị metụtara ibe ha, na-egbochi nnabata ọ bụla na 1798 na-anọchi anya ugboro asaa ahụ, nakwa na 1844 na-anọchi anya ụbọchị puku abụọ na narị atọ ahụ. N’ime enweghị ọmụma ahụ, ọ ga-abụ ihe fọrọ nke nta ka ọ ghara ikwe omume ịhụ na mgbe a chịkọtara Levitikọs iri abụọ na atọ ọnụ n’ahịrị n’elu ahịrị, site n’itinye amaokwu iri abụọ na abụọ mbụ ya nke na-ewepụta emume opupu ihe ubi ọnụ na amaokwu iri abụọ na abụọ ikpeazụ nke emume mgbụsị akwụkwọ; na ahịrị ahụ na-amalite na Sabbath ụbọchị nke asaa nke 1844 nọchiri anya ya, ma Sabbath nke na-emechi ahịrị amaokwu iri anọ na anọ ahụ bụ Sabbath nke ala nke 1798 nọchiri anya ya.

The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.

Enweghị ike ịhụ mmekọrịta dị n’etiti Sabbaths abụọ ahụ na-anọchi anya enweghị ike ịhụ na oge asaa nke 1798 bụ mmadụ, nakwa na ụbọchị puku abụọ na narị atọ nke 1844 bụ Chi. N’ịbụ ìsì nke dị omimi otu a, ọ ga-adị ka ọ fọrọ nke nta ka ọ bụrụ ihe na-agaghị ekwe omume ịmata na ìhè alfa nke Sabbath ụbọchị nke asaa na ìhè omega nke ozizi banyere mbata n’anụ ahụ na-akọwapụta ọrụ Kraịst n’ịjikọta Chi Ya na mmadụ dara ada. Ọrụ Kraịst n’ịjikọta Chi Ya na mmadụ anyị bụ ọrụ nke ijikọta 1798 na 1844, n’ihi na 1798 na-anọchi anya anụ ahụ mmadụ, 1844 kwa na-anọchi anya Chi.

Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.

E kere mmadụ n’onyinyo Chineke, nwee ọdịdị dị elu na ọdịdị dị ala. Ọdịdị dị elu nke mmadụ bụ nke anụ ahụ, eerekwa ya n’aka mmehie. Kraịst na-enye mkpụrụ obi a tụgharịrị uche Ya n’oge ntụgharị ahụ, n’ihi na ntụgharị bụ ebe a na-eme izi ezi, ma ịbụ onye a ziri ezi bụ ịbụ onye e mere onye ezi omume. A pụghị ịgbapụta ọdịdị dị ala n’otu ntabi anya, ma nkwa oziọma banyere ọdịdị dị ala bụ na anyị ga-anata ahụ e mere ka o nwee ebube n’oge nlọghachi Kraịst. Ọdịdị dị elu bụ uche, ọdịdị dị ala bụkwa anụ ahụ. Ọdịdị dị elu bụ amụma nke ugboro asaa nke mechiri na Ọktoba 22, 1844 n’Ụbọchị Mkpuchi Mmehie, mgbe opi nke asaa na opi jubilii malitere ịda ọnụ. Ugboro asaa nke ọdịdị dị ala kwụsịrị na 1798, n’ihi na a pụghị ime ka ọ dị ọhụrụ ruo na Ọbịbịa nke Abụọ nke Kraịst.

The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.

Oge asaa nke 1798, oge asaa nke 1844, na afọ puku abụọ na narị atọ nke 1844 na-anọchi anya ọrụ Kraịst nke malitere n’ụbọchị Ọktoba 22, 1844. Ọrụ ahụ bụ ijikọta Chineke ya na mmadụ, ma mgbe a ga-eme ka ụlọ nsọ ahụ, nke e ji mmadụ na Chineke wuo, bụrụ otu n’afọ 1844, agaghị etinye 1798 n’ime ya, n’ihi na ọ na-anọchi anya ogige mpụta nke ndị mba ọzọ.

The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.

Nnwale ụlọ nsọ ahụ gụnyere ịtụ ụlọ nsọ ahụ, ma n’oge mbụ nke akụkọ ihe mere eme nke mmeghe ahụ nke malitere na 2023, mmeghe nke égbè eluigwe asaa ahụ kọwara akụkọ nke ndakpọ olileanya mbụ ruo n’ókè nke nnukwu ndakpọ olileanya ahụ dịka ngosipụta ikpeazụ na nke zuru okè nke akụkọ ihe mere eme nke égbè eluigwe asaa ahụ na-anọchi anya ya, nke mmụọ nsọ na-ekwu na ha na-anọchi anya ihe omume ndị mere n’oge akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ, nakwa ihe omume ndị ga-eme n’ọdịnihu nke a ga-ekpughe n’usoro ha. E debere mmezu zuru okè ahụ n’ime usoro eziokwu nke bụ otu n’ime mkpughe mbụ ndị bịara na 2023. Ndakpọ olileanya ahụ ná mmalite nọchiri anya omega ndakpọ olileanya ahụ, ma n’etiti ya ka nzukọ ogige Exeter dị, ebe e kewapụrụ ndị maara ihe na ndị nzuzu dabere n’“mmanụ” nke ozi ahụ.

The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.

E wuru ụlọ nsọ nke ndị Millerite site n’ịda mba ruo n’ịda mba, si otú a na-egosi na e wuru ụlọ nsọ nke puku mmadụ otu narị na iri anọ na anọ site na Julaị 18, 2020 ruo n’iwu Sunday na-abịa n’oge na-adịghị anya ebe a na-emechi ụzọ n’ilu ahụ, dịka e mere ya n’Ọktoba 22, 1844. Akụkọ ihe mere eme nke é ji ébè eluigwe asaa nọchite anya ya bụ otu akụkọ ihe mere eme ahụ nke e nọchitekwara anya ya n’ìhè nke Daniel iri na abụọ. Ìhè nke ụbọchị puku abụọ na narị itoolu nke Daniel iri na abụọ jikọtara ozugbo na oge afọ iri atọ nke e nọchitere anya ya n’amaokwu nke iri na otu. E jikọtara ya kwa n’afọ iri atọ ndị ahụ nke e ji onye nnọchi anya mbụ nke ọgbụgba ndụ na ndị a họpụtara na onye amụma e biliri elu iji kọwaa mgbanwe nke mmekọrịta ọgbụgba ndụ nke Izrel nkịtị gaa na Izrel ime mmụọ mata ya. Ụbọchị iri atọ dị n’etiti usoro Levitikọs iri abụọ na atọ bụ otu afọ iri atọ ahụ nke nzọụkwụ mbụ nke ọgbụgba ndụ Abraham ugboro atọ ya na Chineke. Afọ iri atọ ahụ site na 508 ruo 538 n’amaokwu nke iri na otu bụ akara nke ọrụ nchụàjà nke puku mmadụ otu narị na iri anọ na anọ ahụ.

The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.

Ụbọchị iri atọ dị n’ime usoro Livaitikọs iri abụọ na atọ bụ akụkụ nke ụbọchị iri anọ Kraịst ji kuziere ndị na-eso ụzọ Ya ihu na ihu ruo mgbe Ọ rịgoro n’eluigwe. Iri atọ bụ akara nke ndị nchụàjà, bụ ndị ga-amalite ije ozi mgbe ha ruru afọ iri atọ. Afọ iri atọ ahụ sitere na 508 ruo 538 na-akọwapụta mgbanwe sitere na Rom nke ndị ọgọ mmụọ ruo na Rom nke ndị popu, ma site n’ime nke a, ha na-akọwapụtakwa mgbanwe nke nchụàjà Laodisia nke narị puku iri anọ na anọ gaa na nchụàjà Filadelfia nke narị puku iri anọ na anọ. Mgbanwe ahụ na-eme n’ụzọ atọ, dịka 508 si nọchite anya ya mgbe e wepụrụ “ihe a na-eme kwa ụbọchị,” iwu Justinian na 533, nke iwu ụbọchị Sọnde nke 538 sochiri, dịka e si mezue mgbanwe ahụ.

Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.

Afọ iri atọ ahụ nọchiri anya 1989 ruo n’iwu Sọnde, ebe ndị Filadelfia nke Chineke kara akara, ga-adị ka ụlọ nsọ Ya, a ga-ebulikwa ha elu ka ụwa niile hụ. Mgbe ahụ ụwa ga-ekpe ikpe n’etiti Kraịst, onye a na-anọchi anya site n’aka ndị Ya, ndị nọkwasịrị n’ebe eluigwe dị n’ime Kraịst, ya mere ha nọ n’ụlọ nsọ Chineke; ma ọ bụ n’akụkụ nwoke ahụ nke mmehie, onye nọ ọdụ n’ụlọ nsọ Chineke na-egosi onwe ya na ọ bụ Chineke. N’iwu Sọnde nke na-abịa ngwa ngwa, ndị ọrụ elekere nke iri na otu, ndị bụkwa nnukwu ìgwè mmadụ, ga-eche ihu ule ntọala. Ụbọchị izu ike nke ụbọchị nke asaa ọ bụ Ụbọchị Izu Ike Chineke ka ọ bụ ụbọchị nke anyanwụ bụ Ụbọchị Izu Ike Chineke.

> “And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.

> “Ma ugbu a, ihe ngosi ọzọ gafere n’ihu ya. E gosiworo ya ọrụ Setan n’idu ndị Juu ka ha jụ Kraịst, ebe ha na-ekwu na ha na-asọpụrụ iwu Nna Ya. Ugbu a ọ hụrụ ụwa Ndị Kraịst n’okpuru aghụghọ yiri nke ahụ, n’ịsị na ha na-anabata Kraịst ebe ha na-ajụ iwu Chineke. Ọ nụwo n’ọnụ ndị nchụàjà na ndị okenye mkpu ara ahụ, ‘Wepụ Ya!’ ‘Kpọgide Ya n’obe, kpọgide Ya n’obe!’ ma ugbu a ọ nụrụ n’ọnụ ndị nkụzi ndị na-ekwu na ha bụ Ndị Kraịst mkpu a, ‘Wepụ iwu ahụ!’ Ọ hụrụ ka a na-azọ Ụbọchị Izuike n’okpuru ụkwụ, ma debe ụlọọrụ ụgha n’ọnọdụ ya. Otu ugboro ọzọ, ijuanya na egwu jupụtara Moses obi. Olee otú ndị kwere na Kraịst ga-esi jụ iwu nke olu Ya n’onwe Ya kwuru n’elu ugwu ahụ dị nsọ? Olee otú onye ọbụla na-atụ egwu Chineke ga-esi wepụ iwu nke bụ ntọala ọchịchị Ya n’eluigwe na n’ụwa? Site n’ọṅụ, Moses hụrụ na iwu Chineke ka na-asọpụrụ ma na-ebuli elu n’aka mmadụ ole na ole ndị kwesịrị ntụkwasị obi. Ọ hụrụ ọgụ ikpeazụ ukwu ahụ nke ike nke ụwa ga-alụ iji bibie ndị na-edebe iwu Chineke. O lere anya n’ihu ruo oge ahụ mgbe Chineke ga-ebili ịta ndị bi n’ụwa ahụhụ n’ihi ajọ omume ha, ma ndị tụrụ egwu aha Ya ga-ekpuchi ma zoo n’ụbọchị iwe Ya. Ọ nụrụ ọgbụgba ndụ udo Chineke na ndị debere iwu Ya, dịka Ọ na-ekwupụta olu Ya site n’ebe obibi Ya dị nsọ, eluigwe na ụwa wee maa jijiji. Ọ hụrụ ọbịbịa nke abụọ nke Kraịst n’ebube, ndị ezi omume nwụrụ anwụ ka a kpọlitere ka ha bụrụ ndị ndụ na-adịghị anwụ anwụ, na ndị nsọ dị ndụ ka a gbanwee na-ahụghị ọnwụ, ma ha niile ọnụ were abụ ọṅụ na-arịgo n’Obodo Chineke.” Patriarchs and Prophets, 476.

The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.

A na-anwale site n’ọtụtụ, ndị bụ ndị Jentaịl na ndị ọrụ nke otu elekere, a na-anwale ha site n’ule ntọala, nke ule ụlọ nsọ na-esochi ozugbo. Ụlọ nsọ mmadụ nke Rom ya na nwoke nke mmehie, ọ̀ ga-abụ nkume ma ọ bụ aja nke unu ga-ewukwasị okwukwe unu n’elu ya? Ka ọ̀ bụ ụlọ nsọ nke nnabata anụ ahụ, nke bụ njikọta nke Chi na mmadụ, nke bụ ụlọ nsọ nke ndị otu narị puku na iri anọ na anọ ahụ Pita kpọrọ “ụlọ ime mmụọ?” N’oge ahụ nke ule banyere ntọala na ụlọ nsọ, mkpagbu ga-arụzu ule nnwale nke nzọụkwụ nke atọ, mgbe ahụ oge amara mmadụ ga-emechi.

The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.

Ọdụm nke ebo Juda na-ejuputa ugbu a akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, ma O webatala ọbụna ìhè ka ukwuu site n’amụma afọ abụọ narị na iri ise atọ ahụ nke Saịrọs, Nero na Trump; O mekwara nke a kpọmkwem n’oge O kwusiri ike ọrụ nke ikwusa ozi Nashville a doziri emezi. Ahịrị Nero na-enye usoro nke ikpeazụ nke ihiwe onyinyo anụ ọhịa ahụ na United States, wee mesịa n’ụwa. Ahịrị Saịrọs nke 457 BC na-akọwapụta akụkọ ihe mere eme dị n’etiti Raphia na Panium, akụkọ ihe mere eme dị n’etiti Agha Ukrain na Agha Ụwa nke Atọ nke na-amalite dịka Panium na-ejikọta na Actium n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. Ahịrị Trump na-agwụ n’afọ a n’ụbọchị Julaị 4.

Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”

Nero bụ ihe nnọchianya nke mkpagbu; ụka nke Smaina na-akọwapụta akụkọ ihe mere eme nke na-aga n’ihu ruo mgbe mkpagbu kwụsịrị afọ 250 ka e mesịrị n’oge ụka nke Pegamọs na nkwekọrịta. Ahịrị ahụ na-akọwa iguzobe oyiyi ahụ, ya mere ọ dabara na akụkọ ihe mere eme mgbe a na-eguzobe oyiyi Kraịst n’ụlọ nsọ Ya. “Iwu e nyere” ahụ bụ ebe mmalite nke na-eduga n’iwu mbụ gbasara Ụbọchị Sọnde, nke e mesịrị sochie site n’ọnụ ụzọ emechiri emechi nke nkewa dị n’etiti ọwụwa anyanwụ na ọdịda anyanwụ, ndị maara ihe na ndị nzuzu, ọka na ahịhịa ọjọọ, na ndị a zọpụtara maọbụ ndị furu efu. “Iwu e nyere” ahụ nke na-amalite oge ahụ bụkwa “iwu e nyere” ahụ nke na-amalite otu oge ule ahụ maka ụwa. Ya mere, “iwu e nyere” ahụ bụ nke mbụ na nke ikpeazụ. Waymark ọ bụla n’ahịrị afọ iri na asaa nke Nero na-egosi mkpagbu na-arị elu nke nsogbu iwu Ụbọchị Sọnde, nke na-amalite site n’otu “iwu e nyere,” ihe yiri iwu onye isi ala nyere n’okpuru ikike ọchịchị ya.

Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.

Iwu atọ nke Saịrọs nke afọ 457 T.K. na-akọwa oge nke afọ iri na asaa nke nwere akara ụzọ atọ n’ọgwụgwụ ya, dịka ahịrị Nero si eme, nakwa dịka ahịrị ọzọ nke Saịrọs si eme, nke kwụsịrị n’ịbịarute nke mmụọ ozi mbụ, nke abụọ na nke atọ site n’afọ 1798 ruo n’afọ 1844. Nzọụkwụ atọ nke Saịrọs bụ agha Raphia, emesịa afọ iri ruo n’nzọụkwụ nke abụọ, ma emesịa afọ asaa ruo agha Panium. Mmalite na njedebe ha abụọ bụ agha, ya mere ha na-eburu akara nke Alfa na Omega. Oge mbụ ahụ nke afọ iri na-anọchi anya oge ule nke malitere n’afọ 2014 site n’Agha Ukrain, oge nke abụọ ahụ akwụsịkwa afọ asaa ka e mesịrị n’agha Panium.

## Palmoni

Palmoni

Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.

Palmoni kpughere ozi nke oge nye ndị Mịlaịt n’akụkọ ihe mere eme nke mmụọ-ozi mbụ na nke abụọ, Ọ na-ekpughekwa ozi nke ọnụọgụgụ n’akụkọ ihe mere eme nke puku narị na iri anọ na anọ, nke bụ akụkọ ihe mere eme nke mmụọ-ozi nke atọ.

The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.

Akụkọ ihe mere eme amụma nke ihe nnọchianya, dịka afọ iri abụọ na abụọ ahụ sitere na 1776 ruo 1798 nke nnupụisi Makkabi na-anọchi anya ya, na-akọwapụta ihe kpatara mmalite nke alaeze nke isii, na ihe kpatara njedebe nke alaeze nke ise. Onye isi ala nke iri abụọ na abụọ, Grover Cleveland, bụ alfa nke ndị isi ala na-anọchi anya onye isi ala omega, Donald Trump, dịka naanị ndị isi ala abụọ rụrụ ọrụ oge abụọ na-adịghị esochi onwe ha. Trump bụ onye isi ala nke iri abụọ na abụọ meriri okwu ọchịchị nke abụọ, mgbe a na-agụnye ndị isi ala ndị ọzọ weghaara ọchịchị n’oge ọchịchị nke onye isi ala gara aga, tinyere ndị isi ala meriri okwu ọchịchị nke abụọ maka onwe ha. Alaeze nke isii nke amụma Bible malitere na 1798, mgbe afọ iri abụọ na abụọ gachara kemgbe Nkwupụta nke Nnwere Onwe. 1798 ruo 2026 ka 22 nọchiri anya ya n’ụbọchị alfa na 22 n’ụbọchị omega.

Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?

Ahịrị atọ nke isi iri na otu, ndị na-amalite n’isi nke iri na otu ma kwụsị n’isi nke iri abụọ na abụọ. Nke ọ bụla n’ime ahịrị atọ ndị a nke isi iri na otu nwere etiti kpọmkwem nke amaokwu atọ nọchiri anya ya. Jenesis na-akọwapụta mgbe e nyere “ibi úgwù” dịka akara nke mmekọrịta ọgbụgba ndụ na ndị a họpụtara. Ọ bụ oge mbụ e nyere ndị a họpụtara ihe ịrịba ama nke nọchiri anya ndị ọgbụgba ndụ; ma n’ime Matiu, amaokwu atọ dị n’etiti ahụ na-akọwapụta Nkume ahụ nke Kraịst ga-ewukwasị nzukọ Ya. Amaokwu ndị ahụ na-akọwapụta mgbe a gbanwere aha Saịmọn Baaịjona ka ọ bụrụ Pita, nke hà hà otu narị puku na iri anọ na anọ. Etiti ahịrị ahụ n’ime Mkpughe na-akọwapụta ọgbụgba ndụ nke ọnwụ, dịka ọ na-akọwapụta papacy dịka isi nke asatọ nke sitere n’ime asaa ahụ. Gịnị ka ị chere na ihe ndị nke a pụtara, ebe isi nke iri na otu n’ime The Desire of Ages na-akọwapụta ozi Jọn Baptist, ma isi nke iri abụọ na abụọ na-akọwapụta ọnwụ Jọn?

The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.

Etiti isi ndị ahụ na-eduga gị n’akụkụ peeji 168, ebe isi nke akpọrọ Nikọdimọs malitere. Isi nke iri na otu bụ nke a kpọrọ Baptizim, isi nke iri abụọ na abụọ bụkwa nke a kpọrọ Mkpọrọ na Ọnwụ Jọn. Isi nke iri na otu bụ ihe nnọchianya nke ọnwụ, ili ozu na mbilite n’ọnwụ, dịka isi nke iri na asaa na Nikọdimọs dịkwa, nakwa dịka ọnwụ Jọn dịkwa.

We will continue these things in the next article.

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

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