Article

# The Hidden History of Verse Forty - Number Ten

Ìtàn Ìpamọ́ ti Ẹsẹ̀ Kẹ́rìnlélógójì — Nọ́mbà Mẹ́wàá

The Midpoint

Àárín Gbùngbùn náà

Author

Jeff Pippenger

Published

May 14, 2026

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

Ìtàn ìkọ̀kọ̀ ti Dáníẹ́lì orí kọkànlá ẹsẹ̀ ogójì bá ìtàn tí a ṣàfihàn nínú ẹsẹ̀ mẹ́wàá sí mẹ́rìndínlógún ti orí kan náà mu. Nínú ẹsẹ̀ mẹ́wàá sí mẹ́rìndínlógún, ìlà ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá, ìwo Olómìnira apẹ̀yìndà ti Orílẹ̀-èdè Amẹ́ríkà, ni a ṣàfihàn nípa Donald Trump; ìlà ìwo Pùròtẹ́sítáǹtì apẹ̀yìndà ti Orílẹ̀-èdè Amẹ́ríkà ni a ṣàfihàn nípa àwọn Mákábì; ìlà ẹranko òkun ti ipápá ni a ṣàfihàn gẹ́gẹ́ bí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ,” àti ìlà dragoni ni a ṣàfihàn nípa onírúurú àwọn ọba gúúsù àti Fílípù ti Makedóníà. Ìlà ẹgbẹ̀rún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì ni a ṣàfihàn nípa Pétérù.

## The Middle

Àárín Ọ̀nà náà

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

Nínú ìtàn ìkọ̀kọ̀ yẹn, àárín ni a ń fi ìtẹnumọ́ hàn léraléra. Ọdún 250 tí ó bẹ̀rẹ̀ ní 457 BC parí ní 207 BC ní àárín àwọn ogun Raphia àti Panium, àwọn ogun aṣojú méjì ìkẹyìn ti ẹsẹ̀ kọkànlá títí dé ẹsẹ̀ kẹ́ẹ̀ẹ́dógún. Ọdún 250 ti ẹranko ilẹ̀ tí ó bẹ̀rẹ̀ ní 1776 parí ní 2026, ọdún àwọn “ìdìbò àárín-ìgbà” nínú pápá ìṣèlú ti ẹranko ilẹ̀. Peter wà ní Caesarea Philippi (Panium), àárín àwọn ìgbà mẹ́ta tí Kristi fi mú ọmọ-ẹ̀yìn mẹ́ta nìkan lọ.

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

Nínú ìtàn àwọn ìlà afígbéyàwòrán wọ̀nyẹn, Peter dúró fún àwọn tí ń ṣe àtúnṣe, tí wọ́n sì tún ìkìlọ̀ náà nípa àwọn bọ́ọ̀lù iná lórí Nashville sọ. A yí orúkọ Peter padà ní àárín gbùngbùn àwọn orí kẹ́wàá-lé-lọ́gọ́rin sí kejìlélógún nínú Mátíù, gẹ́gẹ́ bí orí àárín Abram nínú àwọn orí kẹ́wàá-lé-lọ́gọ́rin sí kejìlélógún ṣe fi ilà kọlà hàn gẹ́gẹ́ bí àmì májẹ̀mú, pẹ̀lú pé àárín orí kẹ́wàá-lé-lọ́gọ́rin sí kejìlélógún nínú Ìfihàn ń samisi àmì májẹ̀mú ikú nínú Ìfihàn mẹ́tàlá-dín-lọ́gbọ̀n. Àárín-ipò náà ni ibi tí a ti yí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún padà láti ara Laodicea sí ara Filadelfia, àti pé àárín àwọn áńgẹ́lì mẹ́ta ni áńgẹ́lì kejì.

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

Ìgbésẹ̀ kejì, tàbí àárín ọ̀nà, ni àkókò ìdánwò tẹ́ńpìlì kejì, tí ó tẹ̀ lé ìdánwò àkọ́kọ́ àti ìpìlẹ̀. Ìdánwò àkọ́kọ́ ti ọdún 2024 ni ìran òde tí a fi ààmì Róòmù múlẹ̀, àti ìdánwò kejì ni ìran marah inú (dígí ìwòran) ti Kristi nínú Ibi Mímọ́ Jùlọ. Nínú ìtàn angẹli kejì, ìhìn iṣẹ́ igbe ọ̀gànjọ́ dé láti fi agbára fún ìhìn iṣẹ́ angẹli kejì.

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

Nínú ìtàn àwọn Millerite ti ọdún 1840, Josiah Litch (tí ìtumọ̀ rẹ̀ jẹ́ ìpìlẹ̀ Ọlọ́run) ṣe àtúnṣe sí ìmúlọ́kànlẹ̀ rẹ̀ nípa àsọtẹ́lẹ̀ Islam ti ègbé àkọ́kọ́ àti ègbé kejì, àti ní 1844, Samuel Snow ṣe àtúnṣe sí àsọtẹ́lẹ̀ ọdún 1843 gẹ́gẹ́ bí ìmúṣẹ àpèjúwe àwọn wúńdíá mẹ́wàá. Peter ní 2026 ni yóò ṣe àtúnṣe sí àsọtẹ́lẹ̀ tí ó kùnà nípa àwọn bọ́ọ̀lù iná Nashville, gẹ́gẹ́ bí a ti fi hàn nínú ìrònú-ìbànújẹ Millerite ti 1843, kí ó sì tún ìránṣẹ́ Islam ṣe gẹ́gẹ́ bí a ti fi hàn nínú iṣẹ́ Josiah Litch ní 1840. Àwọn ìṣẹ̀lẹ̀ Millerite méjèèjì wọ̀nyí ti 1840 àti 1844 dúró fún ìfúnni ní agbára sí ìhìnrere áńgẹ́lì àkọ́kọ́ ní August 11, 1840 àti ìfúnni ní agbára sí ìhìnrere áńgẹ́lì kejì ní August 17, 1844. Pọ̀, wọ́n ń tọ́ka sí ìfúnni ní agbára sí igbe ọ̀gànjọ́ nígbà tí àwọn bọ́ọ̀lù iná Nashville bá sọ̀kalẹ̀.

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

> “Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta ni yóò fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀. Iṣẹ́ kan tí ó ní ìtànkálẹ̀ káàkiri ayé àti agbára àìlẹ́gbẹ́ ni a sọ tẹ́lẹ̀ níhìn-ín. Ìrìnàjò Advent ti ọdún 1840–44 jẹ́ ìfihàn ọlọ́lá kan ti agbára Ọlọ́run; a gbé iṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ lọ sí gbogbo ibùdó iṣẹ́ ìránṣẹ́ ní ayé, àti ní àwọn orílẹ̀-èdè kan, ìfẹ́kúfẹ̀ẹ́ ẹ̀sìn tó pọ̀ jùlọ wà, irú èyí tí a ti jẹ́rìí sí ní ilẹ̀ kankan láti ìgbà Ìtúnṣe ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n àwọn wọ̀nyí ni a ó tayọ̀ ju lọ nípasẹ̀ ìṣísẹ̀ alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.” The Great Controversy, 611.

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

Ìbéèrè náà ni pé, nítorí kí ni láàárín gbogbo àwọn ìlú ní Orílẹ̀-Èdè Amẹ́ríkà, ìpèsè Ọlọ́run fi yan Nashville. Nígbà ìbọ̀wọ̀ ìdààmú kẹta ní 9/11, Twin Towers ti New York àti Pentagon ti Washington, DC ni a fi ṣe àmì-ọ̀nà. Ọkọ̀ òfuurufú kẹrin sì ṣubú sí ilẹ̀. Ààmì ẹranko ilẹ̀ ni ilẹ̀, ààmì agbára ọrọ̀ ajé rẹ̀ ni New York, àti ààmì agbára ológun rẹ̀ ni Pentagon. Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá fi agbára mú ayé láti gba àmì aṣẹ pòòpù àti ètò ìṣèlú ìjọ àti ìpínlẹ̀ tí í ṣe ère ẹranko náà, ó máa ń ṣe bẹ́ẹ̀ nípasẹ̀ agbára ológun àti agbára ọrọ̀ ajé rẹ̀; nítorí Ìfihàn orí kẹtàlá fi hàn bí ẹranko ilẹ̀ ṣe ń lo agbára láti dí àwọn olóòótọ́ lọ́wọ́ kúrò ní ríra tàbí tà, ó sì tún pa àwọn tí wọ́n dúró fún Sábáàtì ọjọ́ keje ti Ọlọ́run. Àmì-ìṣàpẹẹrẹ àsọtẹ́lẹ̀ náà ni a ṣojú rẹ̀ gẹ́gẹ́ bí “kẹ̀kẹ́-ogun, àwọn ẹlẹ́ṣin (agbára ológun) àti ọkọ̀ ojú omi” (agbára ọrọ̀ ajé) nínú Dáníẹ́lì orí kọkànlá ẹsẹ̀ ogójì.

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

Ní àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [144,000], Ìsílámù lù ilẹ̀ ògo náà ní àìròtẹ́lẹ̀ ní ìgbà mẹ́rin. Èkínní ni 9/11, èkejì àti ẹ̀kẹta ni ilẹ̀ ògo gidi àtijọ́ àti lẹ́yìn náà Nashville. Ẹ̀kẹrin ni ìṣẹ̀lẹ̀ ìmìtìtì-ayé ti Ìfihàn mọ́kànlá, èyí tí í ṣe òfin Ọjọ́-Àìkú. Nínú àyíká Báláámù àti àwọn áńgẹ́lì mẹ́ta, àwọn ìlù méjèèjì ti October 7, 2023 àti Nashville ń ṣojú àwọn ọgbà-àjàrà méjì ti Bíbélì ti àwọn ènìyàn májẹ̀mú Ọlọ́run.

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

Nígbà tí ọgbẹ́ ikú ti ìpapacy bá yá ní òfin Ọjọ́ Àìkú, ìfarahàn kejì ti Àwọn Àkókò Òkùnkùn bẹ̀rẹ̀. Ègbé àkọ́kọ́ àti ègbé kẹta jẹ́ ohun kan náà, nítorí Kristi máa ń fi ìbẹ̀rẹ̀ ṣe àpèjúwe òpin nígbà gbogbo; bẹ́ẹ̀ ni ìràwọ̀ tí ó ṣubú ti Mohammed nínú ègbé àkọ́kọ́, ẹni tí ó yi kọ́kọ́rọ́ tí ó ṣí hòòhò aláìlópin náà, àti pé láìpẹ́ lẹ́yìn 9/11 àìgbàgbọ́ Ọlọ́run ti hòòhò aláìlópin pa àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá. Ní òfin Ọjọ́ Àìkú ọgbẹ́ ikú papal ni a mú láradá, ẹranko Katoliki sì mú àlọ ìsọtẹ́lẹ̀ ti ẹlẹ́ẹ̀kẹjọ (tí ń ṣojú àjíǹde) ṣẹ. Nígbà náà ni àkókò kejì ti Àwọn Àkókò Òkùnkùn bẹ̀rẹ̀, gẹ́gẹ́ bí àmì ọ̀nà kẹta ti Balaamu, nígbà tí kẹ́tẹ́kẹ́tẹ́ náà sọ̀rọ̀, tí ó sì yi kọ́kọ́rọ́ láti tún ṣí hòòhò aláìlópin náà sílẹ̀. Lẹ́yìn 9/11, àìgbàgbọ́ Ọlọ́run, ejò náà, jáde láti inú hòòhò náà láti jagun sí ààrẹ ọlọ́rọ̀ jùlọ tí ó ru gbogbo ilẹ̀ Gíríìsì sókè. Ní òfin Ọjọ́ Àìkú ẹranko ti Ìfihàn orí kẹtàlá-dín-lógún gòkè láti inú hòòhò aláìlópin náà, òkùnkùn sì tún pa oòrùn run.

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

Kí nìdí Nashville? Ìbéèrè tí kò tíì ní ìdáhùn? Nashville ń samí ìbẹ̀rẹ̀ àkókò kúkúrú ti ìkéde ìhìnrere igbe ọ̀ganjọ, ó sì bẹ̀rẹ̀ pẹ̀lú ìkọlù ìparun aláìròtẹ́lẹ̀ láti ọwọ́ Islam, ó sì parí bákan náà. Òfin Àìkú ní òpin àkókò náà ń ṣojú ìmúṣẹ àmì ẹranko ní Orílẹ̀-Èdè Amẹ́ríkà, àti ìbẹ̀rẹ̀ ìparun àwọn ìlú. “Ìparun” jẹ́ àbùdá àsọtẹ́lẹ̀ ti Islam.

## Destruction

Ìparun

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

> “Ní òru méjì sẹ́yìn, ìran kan tí ó lágbára gidigidi kọjá níwájú mi. Mo rí bọ́ọ̀lù iná ńlá kan ṣubú sí àárín àwọn ilé ológo kan tí ó lẹ́wà gan-an, ó sì fa ìparun wọn ní kíákíá. Mo gbọ́ àwọn kan wí pé, ‘A mọ̀ pé àwọn ìdájọ́ Ọlọ́run ń bọ̀ wá sórí ayé, ṣùgbọ́n a kò mọ̀ pé wọn yóò dé láìpẹ́ báyìí.’ Àwọn mìíràn wí pé, ‘Ẹ mọ̀ ọ́! Kí ló dé tí ẹ kò fi sọ fún wa nígbà náà? Àwa kò mọ̀ ọ́.’ Ní gbogbo ẹ̀gbẹ́ mo gbọ́ irú àwọn ọ̀rọ̀ bẹ́ẹ̀ tí a ń sọ.” Lẹ́tà 217, 1904.

## Nine Eleven

Mẹ́sàn-án Ọ̀kanlá

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

Ìfihàn “Mẹ́sàn-án Mọ́kànlá” fi ìwà ìjọba Ísílámù hàn gẹ́gẹ́ bí ikú àti ìparun, nítorí pé orúkọ nínú àsọtẹ́lẹ̀ ń ṣojú fún ìwà.

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

Wọ́n sì ní ọba kan lórí wọn, ẹni tí í ṣe áńgẹ́lì ibú àìnísàlẹ̀, ẹni tí orúkọ rẹ̀ ní èdè Heberu jẹ́ Abaddon, ṣùgbọ́n ní èdè Giriki ni orúkọ rẹ̀ jẹ́ Apollyon. Ìfihàn 9/11.

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

Abaddon túmọ̀ sí “ìparun tàbí ibi ìparun” àti Apollyon túmọ̀ sí “apanirun.”

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

> “Àwọn áńgẹ́lì ń di àwọn ẹ̀fúùfù mẹ́rin mú, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin onínú-bíburú tí ń wá ọ̀nà láti já bọ́, kí ó sì sáré kọjá lórí gbogbo ojú ilẹ̀ ayé, ní mímú ìparun àti ikú wá ní ipa ọ̀nà rẹ̀.

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

> “Ṣé a óò sùn ní etí pẹ̀tẹ́lẹ̀ ayé àìnípẹ̀kun gan-an? Ṣé a óò jẹ́ afẹnusọ, tútù, àti òkú? Ò, ìbá ṣe pé a lè ní nínú àwọn ìjọ wa Ẹ̀mí àti èémí Ọlọ́run tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn, kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà há, ẹnu-ọ̀nà náà sì dín. Ṣùgbọ́n bí a ṣe ń gba ẹnu-ọ̀nà dídín náà kọjá, fífẹ̀ rẹ̀ kò ní ààlà.” Manuscript Releases, volume 20, 217.

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

Ọ̀nà Íslámù ti ègbé kẹta ni ọ̀nà Bálámù àti kẹ́tẹ́kẹ́tẹ́. Ọ̀nà ẹṣin bínú ti Íslámù, èyí tí í ṣe ẹ̀fúùfù ìjà mẹ́rin ti Jòhánù, ẹ̀fúùfù líle ti Isaiah, àti “ẹ̀fúùfù” tàbí “ẹ̀mí” Esekieli tí ń bọ láti inú ẹ̀fúùfù mẹ́rin, gba ọ̀nà kan láti 9/11 tí ó ń yọrí sí ẹnu-ọ̀nà “híhà” àti “tààrà.” Ẹnu-ọ̀nà híhà náà ni àmì ọ̀nà kẹta ti Bálámù àti kẹ́tẹ́kẹ́tẹ́.

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

> Angẹli Oluwa sì tẹ̀síwájú lọ, ó sì dúró ní ibi hẹ́hẹ́ kan, níbi tí kò sí ọ̀nà láti yí sí ọwọ́ ọ̀tún tàbí sí ọwọ́ òsì. Nígbà tí kẹ́tẹ́kẹ́tẹ́ náà rí angẹli Oluwa, ó wólẹ̀ sábẹ́ Bálákì: ìbínú Bálákì sì ru, ó sì fi ọ̀pá lu kẹ́tẹ́kẹ́tẹ́ náà. Oluwa sì ṣí ẹnu kẹ́tẹ́kẹ́tẹ́ náà, ó sì wí fún Bálákì pé, Kí ni mo ṣe sí ọ, tí o fi lù mí ní ìgbà mẹ́ta wọ̀nyí? Nọ́mbà 22:26–28.

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

Ọ̀nà ìdààmú kẹta ti ìparun Íslámù bẹ̀rẹ̀ ní 9/11 nígbà tí Ìfihàn 18:1–3 ṣẹ.

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

> “Ṣé nísinsin yìí ni ọ̀rọ̀ náà ń bọ̀ wá pé mo ti kéde pé a ó fi ìgbì òkun ńlá gbá New York kúrò? Èyí ni èmi kò tíì sọ rí. Ohun tí mo ti sọ ni pé, bí mo ṣe ń wo àwọn ilé ńlá tí wọ́n ń kọ́ síbẹ̀, títí-ilẹ̀kùn lórí títí-ilẹ̀kùn, ‘Irú ìṣẹ̀lẹ̀ ẹlẹ́rùjẹ̀jẹ̀ wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ilẹ̀ ayé gidigidi! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ.’ Gbogbo orí kẹtàdínlógún Ìfihàn ni ìkìlọ̀ nípa ohun tí ń bọ̀ sórí ilẹ̀ ayé. Ṣùgbọ́n èmi kò ní ìmọ̀lẹ̀ kan pàtó ní ti ohun tí ń bọ̀ sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńlá tó wà níbẹ̀ yóò wó lulẹ̀ nípasẹ̀ yíyí àti ìyípadàpadà agbára Ọlọ́run. Láti inú ìmọ̀lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan ṣoṣo ti agbára rẹ̀ alágbára, àwọn ilé ńlá wúwo wọ̀nyí yóò ṣubú. Irú ìṣẹ̀lẹ̀ ni yóò ṣẹlẹ̀ tí ìbẹ̀rù rẹ̀ a kò lè fojú inú wò.” Review and Herald, July 5, 1906.

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

Ìbéèrè náà ṣì dúró pé: Kí nìdí Nashville? Àwọn bọ́ọ̀lù iná Nashville dúró fún àwòrán àsọtẹ́lẹ̀ kan níbi tí ẹ̀ka kan nínú Adventism ti ń tijú, tí gẹ́gẹ́ bí Joẹli ṣe sọ, a sì “gé kúrò.” Ẹ̀ka kejì ni a ṣàpẹẹrẹ gẹ́gẹ́ bí ẹni tí kò ní tijú rárá, tí a sì kún fún ayọ̀. Ayọ̀ àsọtẹ́lẹ̀ náà kì í ṣe fún ìdájọ́ tí a mú wá sórí Nashville àti Orílẹ̀-Èdè Amẹ́ríkà, bí kò ṣe fún ìfìdímúlẹ̀ tí a ṣàpẹẹrẹ láàárín àwọn tí ó ní òróró nínú òwe náà àti àwọn tí kò ní òróró. Òróró náà ní ọ̀pọ̀ ìtumọ̀ àmì tí a so mọ́ ọn, ṣùgbọ́n ìtumọ̀ àkọ́kọ́ kan ti òróró náà ni ìhìn igbe àárín òru. Ìhìn náà bẹ̀rẹ̀ sí í tú sílẹ̀ ní ìlọsíwájú ní òpin ọdún 2023, ó sì ṣàpẹẹrẹ ìpọ̀sí ìmọ̀ tí a lè kọ̀ tàbí tí a lè gbà. Hoṣea ṣe é yé kedere pé àwọn tí ó kọ ìmọ̀ náà ni a kọ̀ gẹ́gẹ́ bí àlùfáà Ọlọ́run. Peteru wà ní àárín ìṣètò Lefitiku ọdún mẹ́tàlélógún nígbà tí ó lóye àwọn bọ́ọ̀lù iná Nashville, àti nọ́mbà ọgbọ̀n jẹ́ àmì àwọn àlùfáà.

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

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí pé ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi mọ́: níwọ̀n bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

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

Ọ̀ràn “ìmọ̀” tàbí àìní rẹ̀, jẹ́ ọ̀kan lára àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú dídé àwọn bọ́ọ̀lù iná ti Nashville. “Ìmọ̀” wòlíì tàbí àìní rẹ̀, fi àmì sí ìbẹ̀rẹ̀ ìkéde igbe ọ̀gànjọ́, àkókò náà sì parí pẹ̀lú ọ̀ràn ìgbọràn sí Ọ̀rọ̀ Ọlọ́run, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ọ̀ràn Sábáàtì àti Sọ́ńdè. Kristi máa ń lo ìbẹ̀rẹ̀ láti ṣàlàyé òpin nígbà gbogbo, àti ní ìbẹ̀rẹ̀ ìgbọràn sí Ọ̀rọ̀ Ọlọ́run ni ìhìn ìkìlọ̀ tí a fi fún Ádámù àti Éfà nínú ọgbà náà.

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

Ọ̀ràn ìgbọràn ní ìkẹyìn kò lè di mímú kúrò sí ọgbà kan ṣoṣo bí “gbogbo orílẹ̀-èdè yóò ní í ṣe pẹ̀lú rẹ̀,” gẹ́gẹ́ bí Sister White ṣe sọ. Ọ̀ràn Sábáàtì àti Sọ́ńdé ni àtúnṣe ìdánwò ìbẹ̀rẹ̀ ti Ádámù àti Éfà nínú ọgbà, èyí tí a tún ṣe ní gbogbo ayé ní ìkẹyìn. Ìdánwò náà bẹ̀rẹ̀ nígbà òfin Sọ́ńdé ní Orílẹ̀-èdè Amẹ́ríkà, èyí tí ó sì jẹ́ òpin àkókò ìkéde igbe ọ̀ganjọ́.

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

Ìkéde ọ̀rọ̀ ìkìlọ̀ pé Kristi ń bọ̀ ni a fi fún àwọn wọ̀nyí nìkan tí wọ́n ti gba ìmúgbòòrò ìmọ̀ láti inú ìṣíṣí ìdìdì ọ̀rọ̀ ìfihàn Jésù Kristi tí ó bẹ̀rẹ̀ ní òpin ọdún 2023. Ìdánwò ìmọ̀ tàbí àìní rẹ̀, ni a mú dé ìpinnu ní ìkọlù Nashville. Ìdánwò litmus náà, nínú àwọn ìdánwò mẹ́ta tí ó bẹ̀rẹ̀ nígbà ìṣíṣí ìdìdì ní 2023, dá lórí òróró, èyí tí í ṣe “ìmọ̀” tí ó wà nínú ọ̀rọ̀ àsọtẹ́lẹ̀ tí a ṣí ìdìdì rẹ̀ nígbà náà.

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

“Ìmọ̀” tí a ṣí sílẹ̀ ń dánwò, ó sì máa hàn ní ìkẹyìn, gẹ́gẹ́ bí òróró tí í ṣe ìdánwò kẹta àti ìdánwò litmus. Ìdánwò náà bẹ̀rẹ̀ àkókò ìkéde ìfẹ̀rọ̀wérọ̀ igbe ọ̀gànjọ́ òru tí ó parí níbi ìdánwò ìgbọràn. Ìdánwò ìgbọràn náà ni a mú ṣẹ lórí Éfà, ẹni tí ó dúró fún ìjọ, àti Ádámù, ẹni tí ó dúró fún ìpínlẹ̀. Àpapọ̀ àwọn ẹ̀dá méjèèjì wọ̀nyí ni a mú dé ìparí nígbà tí a bá fi ipa mú àmì ẹranko náà ṣiṣẹ́. Ìdánwò inú ọgbà náà ni ìdánwò ní òpin. Ó jẹ́ ìdánwò fún àwọn ọkùnrin àti àwọn obìnrin, tí ó ní í ṣe pẹ̀lú àpapọ̀ ìjọ àti ìpínlẹ̀, tí wọ́n jẹ́ ọkùnrin kan àti obìnrin kan. Ìfiranṣẹ́ ìkìlọ̀ tí a ṣí sílẹ̀ tí ń darí sí ìdánwò ìkẹyìn ti ìgbọràn ni a ṣojú rẹ̀ nípasẹ̀ igi “ìmọ̀” rere àti búburú.

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

Nashville jẹ́ ààmì ẹ̀kọ́ Gíríìkì ní ilẹ̀ ẹranko ayé. Ẹ̀kọ́ Gíríìkì jẹ́ ẹ̀kọ́ èké; ó jẹ́ ìmọ̀ búburú, ìmọ̀ rere sì ni ẹ̀kọ́ tòótọ́. Igbìmọ̀ àjọ kan ṣoṣo tí Ellen White fi gbà láti kópa nínú rẹ̀ ni Madison College, tó wà ní Nashville, èyí tí wọ́n ń pè ní “Athens of the South.” Nashville jẹ́ ààmì Gíríìkì, tàbí ẹ̀kọ́ èké. Ẹ̀kọ́ èké jẹ́ ìmọ̀ èké. Ìtumọ̀ pàtàkì Nashville ń lọ ní ìbámu pẹ̀lú ààmì ìṣàpẹẹrẹ New York City àti Pentagon.

We will continue these things in the next article.

A ó tẹ̀síwájú nínú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tó ń bọ̀.

## Manuscript 188, 1905

Ìwé-àkọsílẹ̀ 188, 1905

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

> “Nígbà tí mo wà ní Nashville, mo ti ń bá àwọn ènìyàn sọ̀rọ̀, àti ní àkókò òru, iná ńlá púpọ̀ kan wá láti ọ̀run tààrà, ó sì bàlẹ̀ sí Nashville. Àwọn ọ̀wọ́ iná ń jáde bí ọfà láti inú bọ́ọ̀lù iná náà; àwọn ilé ń jóná tán; àwọn ilé ń mì, wọ́n sì ń ṣubú. Díẹ̀ nínú àwọn ènìyàn wa dúró níbẹ̀. ‘Ó rí gẹ́gẹ́ bí a ti retí gan-an ni,’ ni wọ́n sọ, ‘àwa retí èyí.’ Àwọn mìíràn sì ń yí ọwọ́ wọn ká ní ìrora, wọ́n sì ń ké pe Ọlọ́run fún àánú. ‘Ẹ mọ̀ ọ́,’ ni wọ́n sọ, ‘ẹ mọ̀ pé èyí ń bọ̀ wá, ẹ kò sì sọ ọ̀rọ̀ kan láti kìlọ̀ fún wa!’ Ó dà bí ẹni pé wọ́n fẹ́rẹ̀é fà wọ́n ya sí wẹ́wẹ́ nítorí ìrònú pé wọn kò tíì sọ fún wọn rárá tàbí fún wọn ní ìkìlọ̀ kankan.” Manuscript 188, 1905.

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