God never changes, and therefore Adventism is judged in its fourth generation.
Yàlla du soppiwul mukk, te moo tax ñu di àtte Adventism ci ñetteelu maas.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
«Mu woo wo koofal ngaa sol mbubb mu xonq, mi yor mbindukaay ba ci wetam; te Boroom bi ne ko: Demal jaar ci diggu dëkk bi, ci diggu Yerusalem, te nga def màndarga ci kanamu góor ñi di naqar te di yuux ndax mboolem njubadi yi ñuy def ci biiram. Te ci ñeneen ña mu wax ci sama dégg-dégg ne: Toppleen ko ci biir dëkk bi, te ngeen dóor; bu seen bët bañ a yërëm, bu ngeen am yërmande: rey leen ba noppi mag ak ndaw, janq ak xale yu ndaw, ak jigéen; waaye bu ngeen jegesi kenn ku am màndarga gi ci kanamam; te tambaleen ci Sama kër ju sell ji. Noonu ñu tambalee ci mag ña nekkoon fa kanam kër ga.»
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Yesu mi ngi ci wetu bànneex gi nekk ci biir kër-yàlla gu asamaan ngir sol yére yu fay ci mbugal te sotti ay meram ci atine yi ci kaw ñi tontuwul leer gi Yàlla jox leen. ‘Ndaxte duñu yégle gaaw mbugalu jëf ju bon, moo tax xolu doomi nit ñi fees dell ak dogal ngir def lu bon.’ Fàwwul ne muñal gi ak yàgg a sax te Boroom bi jëfandikoo ci seen kaw dina nooy xol yi; waaye ñi ragalul Yàlla te bëggul dëgg gi di gën a dëgërël seen xol ci seen yoon wu bon. Waaye sax am na kemtalu muñalu Yàlla, te ñu bare di weesu boori dayo yooyu. Ñoom daj nañu weesu kemtalu yiiru yiw, moo tax Yàlla war a dugg ci biir mbir mi te won ne day sàmm ay ndam ak ay teral.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Boroom bi nekk ci Amoréen yi, Boroom bi waxoon na ne: ‘Ci ñenteelu maas gi lañuy dellusi fii, ndaxte tooñu Amoréen yi feesagul ba noppi.’ Doonte xeet woowu feeñoon na lool ci ay xërëm yu dul Yàlla ak ci yaxuteem, waaye buggulwoon na ba noppi kaasu tooñam, te Yàlla du joxe ndigal ngir alag ba noppi. Xam-xam yi waroon nañu gis ba leer doole ju Yàlla di feeñ ci anam wu am solo, ngir bañ a am benn layu. Sàkkat bi fees ak yërmande dafa bëggoon muñal seen tooñ ba ci ñenteelu maas gi. Noonu, su fekkee ne amul woon benn soppi gu jëm ci gën, ay àtteem dañuy wàcc ci seen kaw.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Ak njubte gu dul wéy, Ki dul jeex mi di saxal ab hesab ak xeeti réew yépp. Fekk yéenaam di ñu leen di jox ak woote yu leen di woo ci tuub, hesab boobu dina ubbeek ba noppi; waaye bu lim ya agsee ci ab tolluwaay bu Yàlla dogal, liggéeyu meram di tàmbali. Hesab bi tëj na. Muñug Yàlla jeex na. Amatulati rammu yërmande ngir ñoom.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Yonent bi, bi xool ay jamono yu yàgg yi, gisoon na ci ay peeñam jamono jii. Xeeti jamono jii jot nañu yërmande yu amul moroom. Joxees na leen barkey asamaan yi gën a tedd; waaye kàggug réy-réylu, bëgg-bëgg alal, jaamu xët-yàlla, xeeb Yàlla, ak ñàkk santaane gu suufe bindees na leen ko. Ñu ngi gaaw a tëj seen hesab ak Yàlla.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Waaye li ma may yéngu sama xol mooy ne ñi amoon leer gu gën a réy ak njariñ yu gën a bare, ñoo sosiku ak ñaawtéef gi fi nekk ba fépp. Ndax ñu ngi topp njubadi ñi leen wër, ñu bare, sax ci ñi di wax ne dañuy topp dëgg gi, seetaan nañu ne seen xol sedd na, te dooley ngor gu bon gii yóbbu leen ba suufe. Toroxte gu yëpp ñuy sànni ci kaw ragal Yàlla gu dëgg ak sellal gi, moo tax ñi dul taqoo bu baax ak Yàlla, ñu ñàkk seen worma ci yoonam. Su ñu doon topp leer gi te déggal dëgg gi ak seen xol bépp, kon yoon wu sell wii di na gën a am solo ci seen bët bi, bu ñu ko toroxal noonu te bàyyi ko. Ba disrespect bi ci yoonu Yàlla di gën a feeñ, taxawaayu xàjjalte bi nekk ci diggante ñi ko sàmm ak àddina si di gën a leer. Bëgg-bëgg ci santaane yu Yàlla yiy yokku ci benn wàll, ni toroxte bi ci seen kaw di yokku ci beneen wàll.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Jafe-jafe yiy ñëw na ci wetu. Lim yi di gëna law te di gëna yaatu di wone ne waxtu ndawsi Yàlla jege na lool. Doonte ne dafa bëggul mbugal, waaye dina mbugal, te bu gaaw. Ñi dox ci leer gi dinañu gis màndarga yi di wone musiba mu jagleel; waaye waruñu toog ci dal gu amul yëgle, di xaar yàqub gi, di feddali seen bopp ak gëm-gëm ne Yàlla dina aar ay nitam bésu ndawsi ba. Déedéet, du noonu. War nañu xam ne seen warugar mooy liggéey ak farlu ngir musal ñeneen, di xool Yàlla ak ngëm gu dëgër ngir am ndimbal. ‘Ñaan gu tar te jubooju nit ku jub am na doole lool.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Lewuru ragal Yàlla mënuma a ñàkk yépp ay dooleem. Ci jamono ji metit ak toroxal gu njëkk ci kërceg bi gëna mag, ndaw mbooloo mi taxaw ci leer gi dinañu di jooy te yuux ndax ñaawtéef yi ñuy def ci réew mi. Waaye gëna sax, seeni ñaan dinañu yéeg ngir kërceg bi, ndaxte ay céram di dox ni àddina si di doxe.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Ñaan yu wér te dëgg yu nit ñu takku ci ngëm wii di nañu nekkul ci neen. Bu Boroom bi génnee ni aji feyyukat, dina génn itam ni aji aar bu ñépp ñi sàmm ngëm gi ci sellam te bañ a jaxasook àddina. Ci jamono jii la Yàlla digoon ne dina feyyu ay tànkam ñi Mu tànn, ñiy jooy ci kanamam guddi ak bëccëg, doonte Mu muñal leen lu yàgg.”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Ndigal bi mooy: ‘Jaar ci biir dëkk bi, ci biir Yerusalem, te nga def màndarga ci kanamu góor ñi di luuyu te di jooy ndax bépp ñaawtéef yi ñuy def ci biiram.’ Ñi di luuyu tey jooy, daan nañu yégle ay waxi dund; daan nañu yedd, dénk, te ñaan ak koye. Yenn ci ñi daan toroxal Yàlla tuub nañu te toroxal seen xol ci kanamam. Waaye ndamu Boroom bi jógewoon na ci Israyel; doonte ñu bare daan nañu sax ci jëfandikoo melokaani diine, dooleem ak moom-aŋam nekkuñu fa.” Testimonies, volume 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Misaalub àttekat yi Sister White di jëfandikoo ci xàll bii mooy àtteb Yàlla bi ñu yóbbuwoon ci dëkku Yerusalem, te ci fan yu mujj yi mooy kanam mbooloom Seventh-day Adventist. Àtteb boobu mat na ba noppi ci yoonu Dibéeru, ndax foofa la sëllu Yàlla ak màndarga gànnaar gi ñuy tàmbalee ci nit ñi. Ezekiel, saar juróom-ñaareel baat bi, feeñal na ñeenti yëf yu bon yu di yokkantu. Kàddu gu jëkk gi diital na ne visions bi war nañu ko xam ci jamono ji ngay jege jeexital probasiyoŋ, bi muy tekki juróomeelu fan bu juróomeelu weer bu juróomeelu at.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Esekiyel warul woon nañ mbaa taxawal waxtu jëf jooju ci tarih bi. Mën na woon a bind rekk ne: “Noonu am na ba ma toogee sama kër, te magi Yuda toog fa sama kanam, loolu tax loxo Boroom bi Yàlla daldi wàcc ci man fa.” Li tax mu boolee bind waxtu bés bi jiitu “666,” mooy njëgal gu yonent buy jublu ci ñi di jàng waxi yonent yi. Te njëgal jooju mooy ci ñi am ndam ci turu rab wu metti bi ak nimeroom, di “666”; mooy benn cër bu bokk ci Peeñug Yeesu Kirist, gi ñuy ubbi lu jiitu naggug waxtu yoon. Xam nañu loolu, ndaxte ñoom ñooy askanu Yàlla, te noonu la Piyeer waxe ne, “ca jamono yu weesu yi dangeen nekkoonul askanu Yàlla.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
Ci 1 Piyeer saar ñaareel bi, nit ñi nekk léegi nit ñi Yàlla, “mos nañu seet ne Boroom bi baax na te bëgg na.” Ñoom lañuy ñi, ci waxi yonent yi, “lekk” kàddug Yàlla, wuuteek ñi bañ a lekk kàddug Yàlla. Yonent yépp dañuy wax ci fan yu mujj yi, te ci Yowaana saar juróomeel bi, Yeesu jox na bataaxal bi ne taalibeem yi war nañu lekk yàppam te naan deretam. Ci saar boobu, taalibe yi bañ a lekk yàppam te naan deretam, ci aaya juróom-benni-fukk ak juróom-benn lañu ko def.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Li dale ba ci jamono jooju, ñu bare ci ay taalibeem dellu gannaaw, te dootuñu doxati ak moom. Yowaana 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Ñi ñu xam yi, ñiy lekk yàppug Kirist te naan deretam ci fan yu mujj yi, xam nañu ne Kirist, ni mu doon Palmoni, mooy Ki mana doy waar ci lambar yi; te suñu indi ay màndargaam, xam nañu ko. Lambar bi “665,” ci aaya bu jëkk bi ci Esekiel juróom-ñett, nekk na fa ngir képp ku bëgg gis, ngir mu fésal ne day màggal ñaari tomb yu am solo ci waxu yonent. Bu njëkk bi mooy ne bataaxal bi war nañu koo xam ni muy jëfandikoo ab jamono bu jiitu sàrtu Dibeer bi. Bu ñaareel bi mooy ne lambar bi “666” nekk na ci benn ci ñaari aaya rekk yi ci téereb Peeñu gi, yi ñu mayee taxawal ci mel ni “ñu xam yi” dinañu ko dégg ci fan yu mujj yi.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Ci njàngat la. Na ku am xel mu ñàkkul, na waññe limub rab wi; ndaxte limub nit la; te limam mooy juróom-benn téeméer ak juróom-benni fukk ak juróom-benn. Peeñu 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
Ñi ñuy xam ne yokkute xam-xam gi ci fan yu mujj yi, bu Peeñug Yeesu Kirist deñceeku, dinañu xam ne “666” mooy benn amsolo yu mag ci misaalu yonent yi, ndaxte dañu jot ndam ci lim bi. Kon nag, Esekiyel daldi tàmbalee ci saraxal gu yokkute ci saar ba ñett, te loolu dafa mel ci ñeenti xasaw yu gëna yokku. Bu mujj bi mooy wone ne ñi ñàkk xel dañuy sujjóot jant bi, noonu mu ràññee atteg Yerusalem (Adventism) ci fan yu mujj yi. Atte boobu am na ci ñeenteel maas gi. Ñeenti xasaw yooyu mooy misaali ñeenti maas yi ci Adventism bu Laodise.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Njëkk gi tàmbalee ci atum 1863, ak ñàkk déggal gi ci biir juróom-ñaari yoon yi ci waatug Moyis. Ñaar-fukk ak juróom at gannaaw loolu, ñàkk déggal gi ci 1888 feeñ na. Fanweer ak benn at gannaaw loolu, ñàkk déggal gi ci 1919 am na, te téereb W. W. Prescott bii tudd “The Doctrine of Christ” moo ko tegtal. Ñett-fukk ak juróom-ñaar at gannaaw loolu, ci 1957, ñàkk déggal gi téere bii tudd “Questions on Doctrine” di tegtal am na. Léegi dinanu tàmbali won lu tax ñeenti màndarga yii méngoo ak ñeenti yéefari Ezekiel juróom-ñett.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
Ci atum 1863, Awaantis bu Laodise indi amal ab rëcc ngir wuutu ñaari tabloo yi nekkoon matug ndigalu Abakuk ci ay 2, bi mu waxee ne: “Bindal peeñ ma te leerloo ko ci kaw ay tabloo.” Tablob 1863 bi indi woon “juróom-ñaari yoon yi” nekkulati ci misaalu wax ju yonent bi, ni mu nekkoon ci ñaari tabloo yu sell yi, ànd ak 1260, 1290, ak 1335. Ci Abakuk, ndigal li moo xamle ne tabloo yi (ci yamale) dees na leen siiwal ci anam wu tax ne, “ki koy jàng man a daw.” Tablob 1863 bi réeroon lool ba sori dëgg, ba taxoon ab kayitu leeral waroon a ànd ak moom. Mënul woon a xool tablob 1863 bi te “daw” te amul beneen kayitu yokk ngir leeral.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Noonu tontu ma, ne ma: Bindal peeñ mi, te nga leer ko ci xàt yi, ngir ku koy jàng man a daw. Habakkuk 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
Saraxu 1863 bi dafa ko defu ngir mëb dëgg, ni ko William Miller gisoon ci ay géntam. Ñaari saraxu yu sell yii nekkoon misaal kóllëre gi Kirist def ak nit ñi fekk a jël taxawaayu wérug Protestaaŋ dëgg ci bégal suuf si. Ñaari saraxu yii dafa tekkoon misaalu diggante kóllëre bi nekk ci seen diggante Millerit yi ak Kirist, moom mi ñëwoon ci saa si ci këram bu sell bi ci 1844, te ba mu ñëwee, dafa ñëw ni Yonnenta bi ci Kóllëre gi. Israayil gu yàgg gi dafa misaal Israayil gu bees gi, te ba Kirist génnee Israayil gu yàgg gi ci jaamug Misra, dafa doon misaal waxtu wi mu wara génne Israayil gu bees gi ci jaamug juróom-ñaari téeméeri at ak juróom-benn-fukk ci nguurug paap bi. Jigéen Bu Sell bi White di sax ci yëgle ne ñaari jaar-jaaru nettali yii ay jaar-jaari yam lañu.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
«Ci sunuy jamono yu wees yi dajale ci nun. Jaar-jaaru ni Israayil fàtte woon nañu ko ngir nu leer. Ci jamono jii Yàlla tàmbali na jëfandikoo loxoam ngir dajale ci moom askan wu jóge ci bépp xeet, mbokk ak làkk. Ci yëngu-yëngu ñëwugam ga, liggéey na ngir ay moomam, ni mu liggéeye woon ngir Israayil, bi mu leen di gindee génne leen Misra. Ci màggat féexe gu réy ga ci atum 1844, ngëmug askanam nattees na, ni ngëmu Hebre ya natteeku woon ca géeju Xonk ba.» Testimonies, volume 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Bi Boroom bi dugg ci kóllëre ak Israayil gu jëkk ga, Mu joxe ñaari xaru ngir tegtal jokkoo gu kóllëre gi. Bi Boroom bi dugg ci kóllëre ak Israayil gu bees gi, Mu joxe ñaari xaru ngir tegtal jokkoo gu kóllëre gi. Ñaari xaru yi ci Fukk i Sant yi dañuy misaal ñaari xaru yi Habakuk wax. Mu leen jox ñaari xaru yi gannaaw tuuti jaar-jaaru Dex gu Xonq gi, te loolu la Sister White méngale ak réer gu mag ga ci 1844. Gannaaw tuuti 1844, ci wàllu jaar-jaaru yonent bi, Boroom bi génne na ñaareel xaru ba. Defees na Israayil gu jëkk ga nekk aarukatik yoonu Yàlla, te defees na Israayil gu bees gi nekk aarukatik du yoonu Yàlla rekk, waaye itam yuuy gu mag yooyu ci dëgg-yoonent yi.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“Yàlla woo na mbooloom mbooloo yi ci jamono jii, ni Mu woooon Israa’el gu jëkk gi, ngir taxaw ni leer ci suuf si. Jaarale ko ci seetlu dëgg gu mag gi, moom yégleb malaaka bi njëkk, ñaareel bi, ak ñetteel bi, Mu tas leen ak mboolooy kanam yi ak ak àddina, ngir indi leen ci jege gu sell ci moom ci boppam. Def na leen ay wottukat yoonam, te dénk na leen dëgg yu mag yi ci kàddug waxantu ngir jamono jii. Ni waxi Yàlla yu sell ya ñu dénkoon Israa’el gu jëkk gi, noonu itam yii ab ndénk gu sell lañu, bu ñu wara yégle àddina si.” Testimonies, volume 5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Ñaari ndigal yi njëkk ñaar feeñal nañu Yàlla sax ci bokk-liggéey ak xërëm-bàyyi, te ci ñaari ndigal yooyu mu xamle ne àtte ba dina dox ba ci ñetteelu ak ñeenteelu maas yi, ndaxte mu xamle ne Moom ab Yàlla buy kañ.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
«Yoon wi waxuloon na ci jamono jii ngir njariñu yawute yi rekk. Yàlla teral na leen ndax mu def leen ay sàmmkat ak ay aarukat yoonam, waaye dafa waroon a nekk dénkukaayu sell ngir àddina bépp. Santaane yi nekk ci Fukk i Ndigal yi méngoo nañu ak nit ñépp, te joxe na leen ngir jàngale ak nguurug ñépp. Fukk i santaane, yu gàtt, yu yaatu ci maana, te am sañ-sañ, dañuy ëmb liggéeyu nit ci kanam Yàlla ak ci kanam moroomam; te lépp sukkandiku ci maggu doxalin bu njëkk bi, mooy mbëggeel. “Nanga bëgg sa Boroom Yàlla ak say xol yépp, ak sa bakkan bépp, ak sa doole gépp, ak sa xel mépp; te sa moroom ni yaw.” Luke 10:27. Xoolal itam Deuteronomy 6:4, 5; Leviticus 19:18. Ci Fukk i Ndigal yi, doxalin yooyu dañu leen biral ci lu mat, te def leen ñuy jëfandikoo ci tolluwaay ak xaalis yu nit.»
“‘Thou shalt have no other gods before Me.’
«Bul Yàlla yu dul Man ci sama kanam.»
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
«Yexowa, Ki dul fanaan te am te mooy kiy sax ba fàww, te kenn bindul ko, moom ci boppam mooy Cosaan ak kiy yor lépp, moom rekk a yelloo ragal gu kowe ak jaamu. Aadam dafa tere ngir mu jox beneen mbir mu mana doon benn, biir mbëggeelam walla ci liggéeyam. Lu mu nekk nu soppiku te muy wàññi sunu mbëggeel ci Yàlla walla muy xeex ak jaamu ji war a jëm ci Moom, loolu la nu defaral yàlla.»
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
«Bul nga defaralal sa boppam benn nataal bu ñu yenu, mbaa benn melokaanu dara ju nekk ci asamaan ci kaw, mbaa ci suuf si ci suuf, mbaa ci ndox mi nekk ci suufu suuf: bul leen sujjóot, te bul leen jaamu.»
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Saaru ndigal bi tere bii terekat Yàlla dëgg bi ak nataal wala melokaan. Xeet yu bare ci xeeti xeet yi daan wax ne seen nataal yi nekkuñu dara ludul melo yi walla màndargay yi ñuy jaamuwee Yàlla, waaye Yàlla wax na ne jaamu gu mel noonu bàkkaar la. Jéem a wone Ki Fàww by ci yëf yu am solo ci àddina, loolu dina suufeel xalaatu nit ci Yàlla. Xel mi, bu dëddoo ak matug Jeexitalug Yexowa gu dul jeex, dina jàppandi ci mbind mi gën a jëm ci Ki Bind. Te ni ñu suufee xelam ci Yàlla, noonu itam nit dina toroxlu.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Man maa ngi di sa Yàlla ji boroom, Yàlla buy bëgg sa xol bépp.’ Jokkoo bu jege te sell bi nekk ci diggante Yàlla ak ay nitam, dañu ko feeñal ci misaal bu séy. Ginnaaw bokk ak xërëm yeneen yàlla mooy njaaloo gu ruu, merum Yàlla ci kaw loolu, yomb na ñu ko woowe bëgg sa xol bépp.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Sañse Yàlla feeñ na bu baax ci wàllu bokkaale, te du mbir mu ñakk njàqare ne ñetteelu njubadi bi njëkk ci Ezekiel saar 8 mooy “nattalu sañse.”
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Noonu ci juróom-benni atum, ci juróom-weeru atum, ci juróomeelu bés bi, ba ma toogee sama kër, te magi Yuda ya toog fa sama kanam, loxo Boroom bi Yàlla wàcc fa ci man. Noonu ma xool, te gis am na mel ni melow safara: dale ci melow ay ndëgëram ba suuf, safara; te dale ci ay ndëgëram ba kaw, mel ni leer gu xonq, ni melow amber. Mu yóbbal melow loxo, jàpp ma ci benn watu sama bopp; te Xel mi yékkati ma diggante suuf ak asamaan, indi ma ci yéeney Yàlla Yerusalem, ba ci bunt bi biir diiseg bi jublu ca bëj-gànnaar, fa toogu woon kërëm nit kuñu tax na mer; te mooy li di yëngu mer. Te xoolal, ndamu Yàlla Israyil nekkoon na fa, ni vision bi ma gisoon ca xalaat ba. Noonu mu ne ma: Doomu nit ki, yéegël sa bët leegi jublu ca bëj-gànnaar. Kon ma yéegël sama bët jublu ca bëj-gànnaar, te xoolal, ca bëj-gànnaar, ca bunt altar ba, xérëm nit kuñu tax na mer ma nga fa ca dugguwaay ba. Ezekiel 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Melokaanu ñàkk njub mooy bi njëkk ci ñeenti xeetu jëf yu bon yiy yokku yi Esekiel gis. Melokaanu ñàkk njub moomu dafa tektal tàmbaliinu bu njëkk bi ci ñeenti maas yu xeex ak yàlla yiy gëna rëy ci Adventism. Maas bu njëkk bi tàmbalee na ci 1863.
We will continue this study in the next article.
Danu yokk ci njàngum bii ci beneen mbind mi ci topp.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Benn yonent yu mag ci yonenti yu yàgg ya waxuñu lu ëpp ngir seen jamono, waaye ngir sunu jamono, ba tax seen waxu yonent gi am na doole ci sunu kaw. ‘Léegi yépp loolu xew na ci ñoom ngir nekk misaal; te bind nañu ko ngir sunu yëgle, nun ñi mujjug àddina ji dikkal.’ 1 Korent 10:11. ‘Doonuloon ci seen bopp lañu doon liggéey, waaye ci sunu ndam lañu doon jaamu mbir yi, yi ñu léegi waxal leen ko ñi leen yégal xebaar bu baax bi ak Xel mu Sell mi ñu yónnee wax jógé asamaan; mbir yooyu la malaaka yi sax bëgg a xool bu baax.’ 1 Piyeer 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Biibël bi dajale na teqale ndamam yu jafe-jafeem ngir xeetu jamono mujj gi. Lépp lu mag ci xew-xew yi ak mbootaay yu tedd yi ci taarixu Kóllëre Gu Yàgg gi amoon na, te mu ngi dellu di am ci kanam mbooloom gëmkat yi ci fan yii mujj.” Selected Messages, téere 3, 338, 339.