The book of Joel is perhaps the most direct revelation of the latter rain in the Scriptures, and Joel opens up by first referencing the four generations of apostasy accomplished by the Laodicean Seventh-day Adventist church. Those four generations of escalating destruction represented in Joel’s opening verses align with the four escalating abominations of Ezekiel chapter eight. 1863 unto 1888 represents the first generation, and it represents the rejection of the foundational message of the Millerites as represented upon the 1843 and 1850 pioneer charts, represented in Habakkuk chapter two, and that symbolizes the covenant as represented by the two tables of the Ten Commandments.
Téerebu Yoel mooy xeyna kàddug yëgle gu gën a wóor ci mbind mi ci mbirum taw bu mujj bi, te Yoel dafay ubbi ci njëkk a tudd ñeenti maas yu ngëmadi woon, yi njëggoon ci kërkëgu Laodise bu Seventh-day Adventist. Ñeenti maas yooyu, yi yëgale seen alag te gën di yokku, ñoo ngi tegtal ci aaya yu njëkk yi ci Yoel, te ñuy dëppook ak ñeenti yëf yu bon yu gën di yokku yi ci Ezekiel saar 8. 1863 ba 1888 mooy maas mu njëkk mi, te muuy tegtal bañ a nangu yëgle gu saxal gi ci Millerites yi, ni ko wonee ci karte yi ay mag ya defoon ci 1843 ak 1850, te mu tegtalees na ci Habakkuk saar 2, te loolu dafay misaal kóllëre gi, ni ko ñaari xóot yi ci Fukk i Santane yi di ko tegtale.
1888 to 1919 represents the generation that rejected the experience of righteousness by faith, which produces an experience represented by the church of Philadelphia. In the first generation the rebellion focused upon the work of leadership represented by William Miller, and in the second generation of 1888 the leadership of the Spirit of Prophecy was rebelled against. The third generation of 1919 began with William Warren Prescott’s book The Doctrine of Christ and ended with the book Questions on Doctrine in 1957. That third generation was the generation of compromise with the world as Adventism sought the accreditation of the medical practices of the American Medical Association, and the accreditation of its colleges by the academic scholars of apostate Protestantism and Roman Catholicism.
Jamono ji dale ci 1888 ba ci 1919 dafay màndargaal maas gi bañoon a dund njubte gi ñuy am jaarale ko ci ngëm, te dund googu di jur dundin wi mbootaayu Philadelphia di màndargaal. Ci maas gu njëkk gi, fippu gi jublu woon na ci liggéeyu njiiteef gi William Miller di màndargaal, te ci ñaareelu maas gi, gu 1888, fippu woon nañu ci njiiteefu Xelum Waxyu. Ñetteelu maas gi, gu 1919, tàmbali woon na ak téereb William Warren Prescott bi tudd Njàngalem Kirist, te mu jeex ci 1957 ak téere bi tudd Laaj yu jëm ci njàngale. Ñetteelu maas googu mooy maas gi nanguloon àddina, bi diiney Adventist yi di wut ndigal ci mbirum jëfay faj yu American Medical Association, ak ndigal ci mbirum ay jàngukaayam yu kawe, ndigal lu ñuy jële ci boroom xam-xamu jàngukaay yi ci diiney Protestan gi wàcc ngëmam ak diiney Katolik gu Room.
In the third generation the educational counsel from the pen of Ellen White was rejected and replaced with the false educational practices of the world as represented by the educational philosophy of Greece. Greek education is represented by the goddess Athena who is enshrined in the duplicate Parthenon temple in Nashville, Tennessee.
Ci ñetteelu maas, ndigalu Ellen White ci mbirum njàngale amoon ci ay bindam, dañu ko bañ te wuutu ko ak ay jëfey njàngale yu dul dëgg yu àddina bi, ni ko filosofi njàngale Gereg di tektale. Njàngalem Gereg dees na ko tektale ci yàlla ju jigéen ji tudd Athena, jiñ ko tëj ci benn kër-yàlla Parthenon bu ñu defar ñaari yoon ca Nashville, Tennessee.
True education was exemplified in the Bible with the schools of the prophets associated with the prophet Elisha. The Maccabean revolt of 167 BC and onward to the destruction of Jerusalem in 70 AD was in large part a protest against the inroads of Greek education into the culture and nation of the ancient literal glorious land. The protest of the Maccabees was a revolt against Greek influence at every level, but the educational influence of Greece was so pervasive in the history and the motivations of the Maccabean zealots that it cannot be separated from the reality that Greek education was perhaps the largest factor associated with the Jewish rejection of Jesus Christ as their Messiah. Books have been written identifying the negative influence of Greek education upon the Jews and false education’s contribution to the Jewish rejection and crucifixion of Christ.
Njàngale gu dëggu gi am na misaalam ci Biibël bi, ci daari yonent yi yu lëkkaloo woon ak yonent Elise. Fippug Makkabe yi, dale ko ci atum 167 laata juddug Kirist ba ci tasug Yerusalem ci atum 70 gannaaw juddug Kirist, ci lu ëpp, dafa doon ñaxtu ci duggug njàngalem Gereg ci cosaan ak askanu réew mu am ndam ma woon dëgg-dëgg ca jamono yu yàgg ya. Ñaxtug Makkabe yi fippu la woon ci dooley Gereg ci bépp tolluwaay, waaye doole ga njàngalem Gereg amoon ci taariixu Makkabe yu xér ya ak ci li leen xiir lawoon na lool, ba kenn mënu koo tàqale ak dëgg gii, mooy ne xëyna njàngalem Gereg moo doon li ëpp doole ci mbir yi ànd ak li Yawut yi bañ a nangu Yeesu Kirist ni seen Almasi. Bind nañu ay téere yu leeral doole gu bon gi njàngalem Gereg amoon ci Yawut yi ak wàll wi njàngale gu dëgguwul am ci li Yawut yi bañ Kirist ak li ñu ko daaj ci bant.
The Maccabean revolt aligns with the revolt of 1776 in the modern spiritual glorious land. There are currently over 4,000 registered universities in the United States that are built upon the philosophy of Greek and Jesuit educational practices. The anarchy and lawlessness of the past ten-plus years can be directly traced to the so-called educational centers in the United States that for decades have been indoctrinating students who were already conditioned by media and entertainment sources to accept the globalist philosophies derived from the satanic philosophies of the French Revolution period. The students of today’s universities were already conditioned into accepting the lifestyle represented by Sodom and Gomorrah before they entered the educational centers designed to attack white people, Christians and true American history. A citizen of the United States today who wishes to understand the constant two-tiered system of justice that fulfills the justice and truth being cast into the streets as identified in the Bible and Spirit of Prophecy must understand that the current circumstances are being produced by a purposefully designed attack that is indoctrinated from the earliest years of life by an educational system designed to bring mankind under the control of elitist globalists–the dragon power!
Fippug Makabe yi dëppoo na ak fippug 1776 ci réew mu tedd mi ci wàllu ngëm ci jamonoy tey. Ci jamono jii, am na ci Réewi Bennoo yu Amerig lu ëpp 4,000 daara yu kawe yu ñu bind ci kayit, yu ñu tabax ci filosofiy pexey njàngale Gereg yi ak Jesuwit yi. Ñàkkug nguur gi ak ñàkk a topp yoon gi ci fukki at ak lu ëpp yu mujj yi, mën nañu leen jokkale ci anam gu jub ak barab yi ñuy wooye barabi njàngale ci Réewi Bennoo yu Amerig, te lu tollu ci ay fukki at lañu di dugal ay gëm-gëm ci xeli ndongo yi xibaarukaay yi ak bànneexukaay yi tàggatoon ba noppi ngir ñu nangu filosofiy ñiy sàkku bennal àddina si, yu tukkee ci filosofi yu Seytaane yu jamonoy Fippug Faraas. Ndongoy daara yu kawe yu tey ji, tàggat nañu leen ba noppi ngir ñu nangu doxalinu dund gi Sodom ak Gomorrah di màndargaal, laata ñuy dugg ci barabi njàngale yi ñu tëral ngir song nit ñu weex ñi, kërceen yi ak taariixu Amerig bu dëgg-dëgg bi. Ab doomu Réewi Bennoo yu Amerig bu, ci jamonoy tey, bëgg a xam doxalinu àtte bi sax te am ñaari tolluwaay, bi di matal li Biibël bi ak Xelum Waxyu gi wone ci àtte bu jub bi ak dëgg ji ñuy sànni ci mbedd yi, war na xam ne li am tey, ab song bu ñu mébét te tëral moo ko jur, song bu doxalinu njàngale di dugal ci xeli nit ñi, dale ko ci at yu jëkk ci seen dund, te doxalinu njàngale boobu, ñu tëral ko ngir teg doom-aadama yépp ci sañ-sañu ñiy sàkku bennal àddina si te gëm ne mbooloo mu tànneef moo war a moom sañ-sañ bi–dooley jaan ju mag ji!
There are five major themes in the writings of Ellen White: education, health reform, Christian living, The Great Controversy theme and practical godliness. Education is one of five major themes in the Spirit of Prophecy, and Ellen White was as much a biblical prophet as every prophet noted in God’s Word. Among other things, this means her life is an example of and for the one hundred and forty-four thousand. Before anyone thinks that Christ alone is to be our example, Paul states:
Am na juróomi mbir yu mag ci mbindi Ellen White: njàngale, coppite ci wàllu wér-gu-yaram, dundin wu karceen, mbirum Xuloo bu Mag bi ak ragal Yàlla ci jëf. Njàngale bokk na ci juróomi mbir yu mag yi ci Xelum Waxyu, te Ellen White nekkoon na yonentu Mbind mi bu mat sëkk, ni bépp yonent bu ñu tudd ci Kàddug Yàlla. Benn ci li loolu tekki mooy ne dundam ab misaal la bu wone ñi di téeméeri junni ak ñeent-fukki junni ak ñeenti junni, te di ab royukaay bu ñeel ñoom. Laata kenn di xalaat ne Almasi bi rekk moo war a doon sunu royukaay, Pool wax na ne:
For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me. 1 Corinthians 4:15, 16.
Ndaxte saxte am ngeen fukki junni jàngalekat ci Kirist, waaye amuleen ñu bare yu mel ni baay; ndaxte ci Kirist Yeesu moom laa leen jur jaarale ko ci xibaaru jàmm bi. Moo tax maa ngi leen di ñaan, royuleen ma. 1 Corinthians 4:15, 16.
As a prophet, Ellen White is an example. There was only one time that Ellen White accepted the role as a board member, and that time was with the formation of a college that embraced the principles of true education as set forth as one of the five major themes of her ministry. That college in Madison, Tennessee, is located within the metropolitan district of Nashville, Tennessee. Not only did she agree to be on the founding board of Madison College from 1904 until a year before her death in 1915, but she was instrumental in selecting the land where the college was established. Nashville is the center of the Greek educational system that helped to prevent the Jews from accepting their Messiah in the history of the Maccabees, who typify the apostate Protestantism of the times in which we now live. The line of the Maccabees is firmly set forth in the hidden history of verse forty, representing the apostate Protestantism that has now been fully indoctrinated with the very same (though a modern version) destructive fruits of Greek education.
Niki yonent, Ellen White ab misaal la. Benn yoon rekk la Ellen White nangoo bokk ci kurélu njiiteef, te loolu amoon na bi ñuy taxawal ab jàngukaay bu kawe bu toppoon ponki njàngale gu dëgg, ni ñu ko biraloon niki benn ci juróomi mbir yu mag yi nekkoon ci liggéeyam ci wàllu diine. Jàngukaay boobu ci Madison, Tennessee, nekk na ci biir diiwaanu dëkk bu mag bi di Nashville, Tennessee. Yemul woon rekk ci nangoo bokk ci kurélu njiiteef gi taxawal Madison College, dale ko 1904 ba benn at laata mu faatu ci 1915, waaye amoon na itam cér bu am solo lool ci tànn suuf si ñu taxawale jàngukaay bi. Nashville mooy diggub doxalinu njàngale bu Gereg bi jàppale woon ci tere Yawut yi nangu seen Almasi ci taarixu Maccabees yi, ñiy màndargaal diiney Protestan ji wàcc ngëm gi ci jamono jii nu dund tey. Rëddu Maccabees yi, tëral nañu ko bu dëgër ci taarix bi nëbbu ci aaya ñeent-fukk, muy màndargaal diiney Protestan ji wàcc ngëm gi, ji ñu léegi tàggat xelam ba mu jàpp bu mat sëkk ci meññeefi njàngale gu Gereg yu yàq yooyu ci seen bopp (doonte ñu nekk ci sumb bu jamono jii).
In the third generation of Adventism, the leadership that had rejected the Spirit of Prophecy in 1888 chose to turn their educational system over to the accreditation structure of the world. Nashville represents the symbolic center of both true and false education. The prophet selected the same city that the world selected to enshrine Greek education. True education is the foundational basis of Sister White’s other four primary themes of health reform, practical godliness, Christian living, and especially the theme of The Great Controversy.
Ci ñatteelu maasu diiney Adwantis yi, njiit yi weddi woon Xelum Waxyu ci atum 1888 dogal nañoo jébbal seen doxalinu njàngale ci loxoy tëralinu àddina mi biy dëggal ne daara yi méngoo nañu ak sàrt yi. Ci wàllu màndarga, Nashville mooy diggub njàngale gu dëggu ak njàngale gu dul dëgg. Yonent bi tànn na dëkk ba àddina tànn woon ngir teral fa njàngalem Gereg. Njàngale gu dëggu mooy kenu gi yeneen ñeenti wàlli Soxna White yu mag yi sukkandiku, maanaam coppite ci wàllu wér-gu-yaram, ragal Yàlla ci jëf, dundin wu karceen, ak rawatina wàllu Xare bu Mag bi.
Jesus always illustrates the end with the beginning, and the test in the Garden of Eden illustrates the test the world is now being confronted with. The test at the end is the same as every biblical test, for God never changes. A biblical test is a three-step testing process that produces two classes that are manifested at the end of the testing process. The first angel expresses the three steps as fearing God, giving Him glory, for the hour of the litmus test of judgment is come. The first step was the command not to eat of the tree of the knowledge of good and evil. Lacking the necessary fear of God, Eve failed the test of the tree and ate the fruit represented as both good and evil. Adam’s fear of God did not prevent him from entering into the rebellion of the tree, and judgment was brought upon them both, as they manifested a life without the abiding presence of Divinity.
Yeesu dafay wone saxal na mujj gi ak tàmbali gi, te nattu gi ci Toolu Eden moo leeral nattu gi àddina jii léegi daj ak moom. Nattu gi ci mujj gi benn la ak bépp nattu bu nekk ci Biibël bi, ndax Yàlla du soppiku mukk. Nattu bu Biibël bi di wax mooy yoonu nattu bu ñetti jéego, buy jur ñaari xeetu nit ñi, te ñoom dañuy feeñu ci njeexitalu yoonu nattu ga. Malaaka bu njëkk bi dafay wax ñetti jéego yooyu nii: ragal Yàlla, jox Ko ndam, ndax waxtuw nattu bu àtte mi, mi mel ni litmus, agsi na. Jéego bu njëkk bi mooy santaane bi ne bañ a lekk ci garabu xam-xamu lu baax ak lu bon. Ndaxte amuloon ragal Yàlla li war, Awa mënu koo matal nattu garab ga, ba mu lekk meññam mi ñu teewal ni lu baax ak lu bon. Ragal Yàlla ga Aadam amoon mënu koo tere mu dugg ci njàppandikoo bu garab ga, te àtte waxees na ci seen kaw ñoom ñépp, ndaxte dañoo feeñal dund gu amul saxuwaayu Teewug Yàlla ci biir.
The test of the last days begins with a warning to eat the increase of knowledge that is unsealed in the revelation of Jesus Christ just before mankind’s probation comes to its end. Whether with Adventism or those outside of Adventism, the test is based upon the reception of, or the rejection of, the increase of “knowledge” that is unsealed in our time. That test of knowledge is represented by the Garden’s tree of testing, which represents knowledge of either good or evil. True education was located and symbolized in Nashville, Tennessee, in 1904, and false education was located and symbolized in Nashville in 1897, then rebuilt as a permanent structure in 1920. In the life of the prophetess, true education was enshrined in Nashville, when false education was also enshrined. After her death in 1915, false education was restored in the second and permanent construction of the Parthenon temple, and true education was rejected through compromise with the world by the leadership of the Laodicean Seventh-day Adventist church.
Nattub bés yu mujj yi dafay tàmbalee ci artu buy digle ñu lekk yokkuteg xam-xam gi ñu tijji ci peeñug Yeesu Kirist, tuuti laata àppu nattug doom-aadama di jeex. Ci ñi bokk ci diiney Adventist walla ci ñi bokkul ci diiney Adventist, nattu bi sukkandiku na ci nangu walla bañ a nangu yokkuteg “xam-xam” gi ñu tijji ci sunu jamono. Nattub xam-xam boobu, garabu nattu bi ci Tóokër bi moo koy màndargaal, te garab googu di màndargaal xam-xamu lu baax walla lu bon. Njàng mu dëggu mi nekkoon na ca Nashville, Tennessee, ca atum 1904, te amoon na fa lu koy màndargaal; njàng mu dul dëgg mi nag nekkoon na ca Nashville ca atum 1897, te amoon na fa lu koy màndargaal, ba noppi ñu tabaxaat ko ci melow tabax bu sax ca atum 1920. Ci jamono ji yonent bu jigéen bi doon dund, dencoon nañu njàng mu dëggu mi ca Nashville ni lu sell, te ci jamono jooju it dencoon nañu njàng mu dul dëgg mi ni lu sell. Gannaaw bi mu faatoo ca atum 1915, delloo nañu njàng mu dul dëgg mi ci ñaareelu tabaxug jaamookaay bi tudd Parthenon, tabax gu sax gi, te njiiti mbooloom Adventist yu Bésub Juróom-Ñaareel mu Laodise ñoo bañ njàng mu dëggu mi ci seen jubboo ak àddina.
Nashville’s nickname, the “Athens of the South”, influenced the choice of the building as the centerpiece of the 1897 Centennial Exposition. A number of buildings at the exposition were based on ancient originals. However, the Parthenon was the only one that was an exact reproduction. Today’s Nashville, Tennessee, is famous for its music, but before there was the Johnny Cash Museum, Nashville was famous for its education, not singing.
Tur wu Nashville, “Aten bu Bëj-gànnaar gi”, dafa am doole ci tànn kër gi ngir mu nekk xol bi ci Centennial Exposition bu 1897 bi. Ay kër yu bari ca exposition ba dañu leen sàkk ci misaal yu màgg yu jamono jii weesu. Waaye, Parthenon rekk moo doon benn delluwaay bu jub ci li mu doon ca njàlbéen ga. Nashville bii tay, Tennessee, siiw na ndax woyam, waaye bala Johnny Cash Museum am, Nashville siiw na woon ndax njàngam, du ndax woy.
By the 1850s, Nashville had already earned the nickname of the “Athens of the South” by having established numerous higher education institutions; it was the first American southern city to establish a public school system. By the end of the century, Nashville would see Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University, and Vanderbilt University all open their doors. At the time, Nashville was known to be one of the most refined and educated cities of the south, filled with wealth and culture.
Ci jamono 1850 yi, Nashville am na ba noppi kër yu magam “Athènes bu Bëj-saalum” ndaxte dafa samp ay barab yu bare yu njàng mu kawe; mooy dëkk bu njëkk ci bëj-saalum Amerig ngir samp ab sistemu ekoolu mbooloo. Bu at yi di jeex ci xarnu ba, Nashville dina gis ne Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University, ak Vanderbilt University ñépp ubbi seeni bunt. Ci jamono jooju, Nashville dafa amoon turu benn ci dëkki bëj-saalum yi gëna yar ak xam-xam, fees dell ak alal ak aada.
The mystery of iniquity is both a noun and a verb in the inspired Word. Inspiration identifies Satan and the pope, whom Sister White calls Satan’s “right hand man,” as the mystery of iniquity. Yet the “mystery of iniquity” also describes the amalgamation of truth and error. Joel’s four generations of apostasy align with Ezekiel chapter eight’s four escalating abominations. Those two witnesses align with the first four churches of Revelation, and the third church is represented by Constantine’s compromise of Christianity combined with paganism. Those first four churches align with the history of ancient Israel, which symbolizes modern Israel’s history.
Kumpag njubadi gi baatu tur la, te baatu jëf la itam, ci Kàddu gi jóge ci xelalug Yàlla. Xelalug Yàlla gi dafay wone ne Seytaane ak paap bi, ki Mbokk mu jigéen mi White di wooye «loxol ndeyjooru» Seytaane, ñooy kumpag njubadi gi. Waaye «kumpag njubadi» dafay tekki itam jaxasoog dëgg ak njuumte. Ñeenti maasi wacc ngëm yi ci Yowel dañuy dëppoo ak ñeenti jëf yu siblu yiy gën a ñaaw ci saar juróom-ñett bu Esekiyel. Ñaari seede yooyu dañuy dëppoo ak ñeenti mboolooy gëmkat yu jëkk yi ci téereb Peeñu mi, te ñetteelu mbooloo mi, maslaa gi Constantine def, di jaxase diiney Kirist ak diiney jaamu xërëm, moo koy màndargaal. Ñeenti mboolooy gëmkat yu jëkk yooyu dañuy dëppoo ak taarixu Israyil gu cosaan ga, te taarix boobu mooy màndargaal taarixu Israyil gu jamono jii.
In the third generation of ancient Israel, the kings of Israel formed alliances with the other nations that were never to be brought into alliance with God’s people. The parallel of ancient literal Israel and the Christian church as set forth in the book of Revelation is a prophetic subject set forth clearly in the study titled Habakkuk’s Tables. Joel aligns the fourth and final generation who are “cut off” from being God’s chosen covenant people with the twenty-five elders who are bowing to the sun in Ezekiel’s four escalating abominations. That fourth generation where Laodicean Seventh-day Adventism is cut off as they bow to the sun at the Sunday law aligns with the fourth church of Thyatira that symbolizes the reign of the papacy at either 538 or the soon-coming Sunday law. The third church of Pergamos represents “compromise” whether ancient Israel aligning with pagan kingdoms, or Constantine combining paganism with Christianity, and those two witnesses address the third generation of the earth beast of Revelation thirteen.
Ci ñetteelu maasu Israyil gu cosaan ga, buuri Israyil yi fas nañu ay kóllërey faroo ak yeneen xeet yi, yu warul woon mukk a faroo ak askanu Yàlla. Méngaale gi ñu def diggante Israyil gu cosaan ga ci wàllu jëmm ak mbooloom karceen ñi, ni ñu ko wone ci téereb Peeñu, ab mbirum waxyu la bu ñu leeral bu baax ci gëstu gi tudd Alluway Habakkuk. Joel méngale na ñenteelu maas gi, mooy maas gu mujj gi, gi ñu “dagge” ci askanu kóllëre wi Yàlla tànn, ak ñaar-fukki mag ak juróom ñi di sujjóotal jant bi ci ñeenti jëf yu siblu yu di gën a tar yi Ezekiel wone. Ñenteelu maas googu, gi ñuy dagg Adventismu bés bu juróom-ñaareel bi bu Laodicea, fekk ñi ci bokk di sujjóotal jant bi ci jamonoy yoonu Dibéer, méngoo na ak ñenteelu mbooloo mi, mbooloom Thyatira, miy màndargaal nguuru paap bi, muy ci atum 538 walla ci jamonoy yoonu Dibéer bi nara ñëw léegi. Ñetteelu mbooloo mi, mbooloom Pergamos, dafay màndargaal “maslaa”, muy Israyil gu cosaan ga di faroo ak nguur yiy jaamu yàlla yu dul dëgg, walla Constantine di boole ngëmu ñiy jaamu yàlla yu dul dëgg ak ngëmu karceen ñi, te ñaari seede yooyu dañuy wax ci ñetteelu maasu rab wi génn ci suuf ci Peeñu fukk ak ñett.
The four generations of the United States, who among other truths was typified by Egypt during the bondage of 400/430 years, that concluded with Pharaoh drowning in the waters of the Red Sea. Those waters marked the end of the nation that was to be judged when God brought about deliverance for ancient Israel through the prophet Moses. The United States is judged in the period of time that judgment concludes upon God’s church, so it is to be noted that the water that ended the life of Pharaoh was brought upon Pharaoh by the release of the east wind that had been holding the waters in place as God delivered His chosen people. The east wind is the third woe that strikes at the Sunday law when the earthquake of Revelation eleven arrives.
Ñenti maas yi bokk ci États-Unis, yi ci beneen dëgg ñu misaale woon ak Égypte bi ci jamono jaamuwaay bu 400/430 at, te loolu jeexee ak Firawon mi labb ci ndox yi ci Géej gu Xonq. Ndox yooyu doon seetlu bu mujj ci réew mi war a àtteekat, ba Yàlla indi xettali ngir Israayil gu yàgg gi jaarale ko ci yonent bi Muusaa. États-Unis dees ko àtte ci jamono ji àtte ba deggal ci kanam kërk Yàlla, moo tax war nañu seetlu ne ndox mi jeexaloon dundug Firawon, dees ko indi woon ci kawam jaarale ko ci bàyyi ngelaw lu penku bi, mi doon tere ndox yi ci seen bérab, bi Yàlla di xettali ay nitam yu Tànn yi. Ngelaw lu penku bi mooy ñetteel musiba mi dóor yoonu Dibeer, bi suuf su yëngu gi ci Peeñu Yi fukk ak benn di agsi.
The generation that precedes the fourth and final generation of the earth beast is fulfilled on both the Republican and Protestant horns. The compromise of the Republican horn that was accomplished in its third generation occurred in the period surrounding the first world war, and it marked the United States turning its economic structure over to the globalists of the Federal Reserve. In that same period Laodicean Seventh-day Adventism sought to have its medical and educational work “accredited” by the standards of worldly education and medicine. As a verb the “mystery of iniquity” represents the compromise of Constantine and the kings of ancient Israel with the powers of the world. The word used by inspiration to describe the compromise is “amalgamation,” as defined in the dictionary of Ellen White’s time as; "to mix or unite in an amalgam; to blend." The tree of the knowledge of good and evil is the tree of amalgamation, the tree of compromise. “The last mighty conflict,” is the Sunday law crisis, and Satan’s preparation for that crisis is “the mystery of iniquity,” that blends human wisdom with Divine revelation.
Maas gi jiitu bu beesug bu ñeenteel baax ak bu mujj bu rab waase suuf si mat na ci ñaari saxar yi, mooy saxar bu Republican ak saxar bu Protestant. Jëfandikoo gi ci njàmbatug saxar bu Republican, biñ ko yégle woon ci maas gu ñetteelam, am na ci jamono ji wër xareb àddina bu njëkk bi, te mu màndargaale ne Etazini jox na ay yëfi ekonomigam ci loxoy globalist yi ci Federal Reserve. Ci noonu itam, Adventisme du juróom-ñaari fan yi bu Laodicee dafa seetoon ngir liggéeyam ci paj ak ci njàng “akredite” ko ci sàs yi njàngum àddina ak fajkatug àddina teg. Ni muy jëfandikoo ci wax, “kumpa gu bon” day tegtal njàmbatug Constantine ak buur ya Israayil gu yàgg ji ak dooley àddina. Baat bi waxug yimbóole jëfandikoo ngir melokaan njàmbat boobu mooy “amalgamation,” ni ko tekke ci diksyoneri jamonoy Ellen White ne; “jaxeel walla booloo ci benn amalgam; jaxase.” Garabu xam-xamu baax ak bon mooy garabug amalgamation, garabug njàmbat. “Xare bu mag ba mujj bi,” mooy jafe-jafe yoonu Dibeer, te waajalug Seytaane ngir jafe-jafe boobu mooy “kumpa gu bon,” gi jaxase xelal nit ak peelug Yàlla.
“Satan is busily laying his plans for the last mighty conflict, when all will take sides....
«Seytaanee dafaa sax ci tëral ay pexeem ngir mujj gi am doole, bu ñépp di fexe jël seen wàll....»
“Listen to the voices, mark the powers, that prevail in the world. Is there any voice of prayer? Do you see any sign that God is recognized? There are priests, plenty of them; but they are trampling under their feet the law of Jehovah. Their garments are stained with the blood of souls. Multitudes are sacrificing to devils. Look, you who are hesitating between obedience and disobedience. Look in imagination at the vast multitudes worshipping at Satan’s altar. Listen to the music, to the language, called higher education. But what does God declare it?—The mystery of iniquity.” Pamphlets, 004, 11.
“Dégluleen baat yi, xoolleen doole yi, yi di not ci àddina bi. Am na ndax benn baat bu ñaan? Ndax gis ngeen benn tektal bu wone ne Yàlla dañu koo nangu? Am na saraxalekat yu bare lool; waaye dañuy tàppandi ci seen tànk yoonu Yexowa. Seeni yére dañoo tilim ak deretu bakkan yi. Mbooloo yu barey saraxe ay seytaane. Xoolleen, yéen ñi di juróom-ñaari xel diggante déggal ak bañ a déggal. Xoolleen ci xel seen bopp mbooloo yu yaatu ya ngiy jaamu ci saraxu Seytaane. Dégluleen muzik bi ak wax ji, li ñuy wax “njàng mu kawe.” Waaye lan la Yàlla wax ne mooy?—Sirru ñaawteef bi.” Pamphlets, 004, 11.
In the last conflict, when “all will take sides” the test of the Garden of Eden is repeated. The test that in the beginning was isolated to a tree in the middle of a garden, is repeated at the end, in the entire world. Satan's work in advance of the final battle is “the mystery of iniquity,” which is defined as “higher education!” The symbol of “higher education” in the land of the earth beast is found in Nashville, Tennessee, the ‘Athens of the South,’ where the Parthenon temple is located in contrast with the true education once represented in Nashville by Madison College. The following statement from inspiration is cited in its entirety at the end of this article, but a few points should be considered at this point.
Ci biir bu mujj bi, bu “ñépp di tann seen wet,” nattu bi ca Tóor-tóorub Edena dees na ko delloo. Nattu bi, bi mu nekkoon ca njàlbéen ga, te mu weesu woon genn garab ci diggu tool ba, dees na ko delloo ci mujj gi ci àddina bépp. Liggéeyu Seytaane, lu jiitu xareb mujj bi, mooy “kumpag njubadi,” te ñu faram ko ne mooy “jàng mu kawe!” Melokaanu “jàng mu kawe” ci réewu rab wu suuf si feeñ na ci Nashville, Tennessee, “Aten bu Bëj-gànnaar,” fa kër-yàlla Parthenon nekk, di juutoo ak njàng mu dëgg ma Madison College daan teewaloon benn yoon ca Nashville. Wax ji ci topp, jële nañu ko ci waxin xel mu sell gi yépp a yépp ca mujjug bind bii, waaye am na ay tomb yu war a seetlu fii ci jamono jii.
“All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history....
«Ñépp ñépp soxla xel gu yéeme ak tegtal bu baax ngir seet bu leer kumpa gu ñaawte gi am wér ci jeexital jaar-jaaru nettali suuf si....»
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising....
“Amul benn yoon buy digg ci jëm ci Aljanna bi ñu delloo. Bàt bi ñu jox nit ci fan yii mujj, du ngir mu booleeku ak pexe yu nit sos....”
“Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom.... All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Ñi Yàlla yékkati ci kaw ngir dénkale leen liggéeyu wóor, mën nañu dëddoo leeru asamaan, jublu ci xelu nit.... Ñépp ñi bëgg a am jikko ju leen di def ay liggéeykat yu bokk ak Yàlla te jot ci cantug Yàlla, war nañu feeñ bopp seen bopp ak noon yi Yàlla, te sax ci dëgg gi Kirist jox Yowaana ngir mu jox ko àddina.” Manuscript Releases, volume 18, 30–36.
The “all” who need “wisdom” represents all who are brought into a testing process that ultimately produces two classes of worshippers. The “wise” are those who secure the needed “wisdom.” The testing process begins when the revelation of Jesus Christ is unsealed, just before the close of human probation. That unsealing begins an “increase of knowledge.” Those who are confronted with the test associated with the revelation of Jesus Christ will secure the “oil” of prophetic knowledge designed to guide, prepare and sanctify in advance of the arrival of the east wind at the Sunday law. The “tree of knowledge of good and evil” is the symbol of the counterfeit Bread of Heaven that is to be eaten or rejected.
“Ñépp” ñi soxla “xam-xam” dafay tegtal ñépp ñi ñu dugg ci ab jéggiinu nattu gu war a jur ci mujj ñaari xeetu way-jaamu. “Boroom xel yi” mooy ñi jot xam-xam wi war. Jéggiinu nattu woowu dafa tambali bu feeñug Yeesu Kirist bi ubbeeku, lu jiitu jeexital dogalu nit ñi. Ubbeg boobu moo tàmbali “yokkute xam-xam.” Ñi ñu jël ci kanamu nattoow bi ci wàll feeñug Yeesu Kirist dinañu jot “diwlin” bu xam-xamu yoon wi, bi ñu jagleel ngir gindee, waajal ak sellal lu jiitu ñëwug ngelaw gu penku ci yoonu Dibeer. “Garabu xam-xamu lu baax ak lu bon” mooy misaalub Mburu Asamaan gu nawle gi war a ñam walla a bañ.
In Galilee, at the synagogue of Capernaum, Jesus lost more followers at one incident than at any other time in His ministry. There the test was whether the prophetic words of Christ were literal or spiritual, and those who failed the test failed—for they forgot that man is to live by every word that proceeds from the mouth of God. Christ had stated clearly that He was the Bread sent down from heaven, and those who failed the test had blended Truth with human wisdom, represented by the Greeks.
Ca Galile, ca jàngu ba ca Kapernawum, Yeesu ñàkkoon na ci benn xew-xew rekk ay nit ñu ko doon topp, ñu ëpp ñi mu mas a ñàkk ci bépp beneen yoon ci liggéeyam. Foofa, nattu bi mooy xam ndax kàdduy waxyu yu Kirist, ci seen maana bu jub lañu leen waroon a jàppe walla ci seen maana bu jëm ci wàllu noo; te ñi daanoon ci nattu bi daanu nañu—ndaxte dañoo fàtte woon ne nit war na dunde bépp kàddu buy génn ci gémmiñu Yàlla. Kirist waxoon na bu leer ne moom mooy Mburu mi ñu yónni, mu wàcce ca asamaan; te ñi daanoon ci nattu bi jaxase woon nañu Dëgg gi ak xam-xamu nit, mi waa Gereg di misaal.
Before Eve began the failure of the garden, Christ had instructed both Adam and Eve to not partake of the fruit of the tree of knowledge of good and evil. The first of the three steps of the everlasting gospel is the fear of God.
Bala Evena tambalee na càggante baatub tool ba, Almasi bi dafa jàngaloon Adam ak Eve ñoom ñaar, ne buñu lekk mbuum garab gi ñuy wax garabu xam-xamu lu baax ak lu bon. Jëfandikoo bu njëkk ci ñetti xët yi ci xibaar bu baax buy sax ba fàww mooy ragal Yàlla.
“Let the mind grasp the stupendous truths of revelation, and it will never be content to employ its powers upon frivolous themes; it will turn with disgust from the trashy literature and idle amusements that are demoralizing the youth of today. Those who have communed with the poets and sages of the Bible, and whose souls have been stirred by the glorious deeds of the heroes of faith, will come from the rich fields of thought far more pure in heart and elevated in mind than if they had been occupied in studying the most celebrated secular authors, or in contemplating and glorifying the exploits of the Pharaohs and Herods and Caesars of the world.
“Na xel xel dafay jàpp dëgg yu mag yu mel ni luy yéemu yi Yàlla révélée, te du mas a bëggati jëfandikoo ay kàttanam ci mbir yu yomb te amul njariñ; dina dellu ak bañ bu tar ci bindkat yu yàqu te mbégte yu reyaadi yu taxawul, yi di yàq ndaw ñi tey. Ñi bokkoon ci waxtaan ak taalifkat ak boroom xam-xam yi nekk ci Biibël, te seen xol yengu na ndax jëf yu ndam yu màgg yu jàmbaar yi ngëm, dinañu génn ci tool yu bare xalaat ya ak xol yu gëna set ak xel yu gëna kawe, lu ëpp ci li ñu manoon a doon su ñu woon di jàng bindkat yu àddina yu gëna siiw, walla di xool te màggal jëf yu buur Firawna yi ak Erood yi ak Sesar yi ci àddina.”
“The powers of the youth are mostly dormant, because they do not make the fear of God the beginning of wisdom. The Lord gave Daniel wisdom and knowledge, because he would not be influenced by any power that would interfere with his religious principles. The reason why we have so few men of mind, of stability and solid worth, is that they think to find greatness while disconnecting from Heaven.” Messages to Young People, 255, 256.
“Doole yi ndaw yi ëpp ci ñoom dañuy nelaw rekk, ndaxte duñu def ragal Yàlla muy ndoortel xel mu sell. Boroom bi jox na Daniyel xam-xam ak njàngat, ndaxte nanguwul a ngir benn doole du ko jël, buy dugal ay lëj ci ay pexeem diine. Li tax nu am nit ñu am xel, ñu sax te am njariñ ju dëgër yu néew, mooy ne dañuy foog ne dañuy gis màggal, fekk dañuy dagg seen bopp ak Asamaan.” Messages to Young People, 255, 256.
Eve lost her “fear of God.” She should have trembled at the words of God, which is an attribute of the one hundred and forty-four thousand. The fear of God is the first of three tests, and it begins when the prophetic Word is unsealed, ultimately producing a class of wise and a class of foolish. The beginning for those who are destined to be wise is to tremble at God’s Word. Eve did not do this, and when confronted with the second step of the testing process she was unable to give God glory, and then was confronted with the hour of judgment where she manifested the nakedness of Laodicea.
Ew “ragalul Yàlla.” Waroon na tiit ba yëngu ci kàdduy Yàlla, te loolu mooy benn melokaanu téeméeri ñaar-fukk ak ñeent-junni ñi. Ragalu Yàlla mooy njëlbéenu ñetti nattu yi, te dafay tàmbalee bi Kàddug yonent bi ubbee, ba mu ci mujj jur wàllu boroom xel ak wàllu ñu ñàkk xel. Njëlbéenu ñi dogaloon ne ay boroom xel lañuy doon mooy yëngu ci Kàddug Yàlla. Ew deful loolu, te bi ñu ko jëkkee ak ñaareelu jéego bu nattu bi, mënul woon jox Yàlla ndam; gannaaw loolu ñu jëkkoo ko ak waxtuw atte bi, fa mu woné rafetul-boppu Lawodise.
“All who would perfect a Christian character must wear the yoke of Christ. If they would sit together in heavenly places in Christ Jesus, they must learn of Him while on this earth. Christ pleased not Himself. The whole of His life was the development of a pure, disinterested benevolence. He assumed human nature to demonstrate to the fallen world, to Satan and his synagogue, to the universe of heaven, to the worlds unfallen, that human nature, united with His divine nature, could become entirely obedient to the law of God. All need to enquire, ‘What must I do to be saved?’ God requires humble, contrite hearts, that tremble at His word. It is only from the divine altar that we can receive the celestial torch, which, when received, will give us a full view of our incompetence, and reveal to us the dignity and glory of Christ. When this is seen, God places us under the guidance of the Holy Spirit, and it will lead us into all truth.” Bible Echo, July 20, 1896.
«Ñépp ku bëgg a matale jikko ju sell ju Kiristaan, dañuy yëngu ci yuggu Kirist. Su ñu bëggee toogandoo ci barab yu kawe yi ci Kirist Yeesu, war nañu jàng ci moom bi ñuy nekk ci suuf si. Kirist du neexaloon boppam. Bépp wàll ci dundam mooyoon yokkute ngor gu set te amul bañ-bopp. Mu soloon nature nit ngir won àddina su daanu bi, Seytaane ak mbooloom, àddina asamaan bi, ak àddina yi daanuwul, ne nature nit, bu booloo ak nature Yu Yàllaam, man na nekk yépp ci déggal yoonu Yàlla. Ñépp war nañu laaj, “Lan laa war a def ngir mucc?” Yàlla dafa soxla xol yu suufe, yu réccu, tey ragal kàddoom. Ci altar bu Yàlla rekk lañuy jële taalibe asamaan bi, te bu ñu ko jotee, dina nu jox gis-gis gu mat ci sunu ñàkk doole, te feeñal nu màggaay ak ndamlu Kirist. Bu loolu feeñee, Yàlla di nu teg ci ndigalu Xelum Sell mi, te moom dina nu yóbbu ci dëgg gépp.» Bible Echo, July 20, 1896.
The amalgamation of truth and error is the work of Satan which is identified as the mystery of iniquity. The compromise of all mankind in the final movements of the investigative judgment is enshrined in the Parthenon temple in Nashville, Tennessee.
Jaxaseg dëgg ak mbubbaay mooy liggéeyu Seytaane, te loolu lañu xam ni mooy biirbóotu ñaawteef. Nangu booleb nit ñépp ci yëngu-yënguy mujj yi ci àtteb seetkat bi, dees na ko sàmm ci kër-yàlla Parthenon bi nekk Nashville, Tennessee.
“It is not wise to send our youth to universities where they devote their time to gaining a knowledge of Greek and Latin, while their heads and hearts are being filled with the sentiments of the infidel authors whom they study in order to master these languages. They gain a knowledge that is not at all necessary, or in harmony with the lessons of the great Teacher. Generally those educated in this way have much self-esteem. They think they have reached the height of higher education, and carry themselves proudly, as though they were no longer learners. They are spoiled for the service of God. The time, means, and study that many have expended in gaining a comparatively useless education should have been used in gaining an education that would make them all-round men and women, fitted for practical life. Such an education would be of the highest value to them.
“Yónnee du yombul dara ñu yónni sunuy ndaw yi ca yunibersite yi, fa ñuy jagleel seen waxtu ci jàng xam-xamu gereg ak lataŋ, fekk seen bopp ak seen xol di fees ak xel yi ak waxi bindkat yu weddi ngëm yi ñuy jàng ngir man a xam làkk yooyu. Ñuy am xam-xam bu kenn soxlaatul, te mu àndul ak njàngale yi Boroom Jàngalekat bu Mag bi. Lu ëpp, ñi ñu yar noonu am nañu boppu màgg. Ñu ngi foog ne jot nañu ci njàng mu kawe mi gëna màgg, te ñuy yóbbu seen bopp ak réy, mel ni ñoom dootuñu ay way-jàngat. Ñu dañu leen yaxal ngir liggéeyu Yàlla. Waxtu, alal, ak cofu njàng mi ñu bare jox ci ngir am njàng mu am solo tuuti, waroon nañu koo jëfandikoo ci ngir am njàng mu leen di def nit ñu mat sëkk, góor ak jigéen yu yella ci dund gu jëfandikukat. Njàng boobu dina am jarin wu gëna kawe ci ñoom.”
“What do students carry with them when they leave our schools? Where are they going? What are they going to do? Have they the knowledge that will enable them to teach others? Have they been educated to be wise fathers and mothers? Can they stand at the head of a family as wise instructors? In their home life can they so instruct their children that theirs will be a family that God can behold with pleasure, because it is a symbol of the family in heaven? Have they received the only education that can truly be called ‘higher education’?
“Lanuy taalibe yi yóbbu ak seen bopp bu ñuy génn sunuy ekool? Fan lañuy dem? Lan lañuy def? Am nañu ndigël ak xam-xam wi leen manal di jàngalene beneen ñi? Jàngalees na leen ngir ñu doon baay ak yaay yu xarañ? Mën nañu taxaw ci boppu kër gi ni jàngalekat yu xarañ? Ci seen dundug kër, mën nañu noonu yore seeni doom ba seen kër nekk njël la bu Yàlla man a xool ak bànneex, ndaxte mooy misaalu njaboot gi nekk ci asamaan? Jot nañu ndigël rekk mi war a ñu wax dëgg-dëgg ne mooy ‘njàng mu kawe’?”
“What is higher education? No education can be called higher education unless it bears the similitude of heaven, unless it leads young men and young women to be Christlike, and fits them to stand at the head of their families in the place of God. If, during his school life, a young man has failed to gain a knowledge of Greek and Latin and the sentiments contained in the works of infidel authors, he has not sustained much loss. If Jesus Christ had deemed this kind of education essential, would he not have given it to his disciples, whom he was educating to do the greatest work ever committed to mortals, to represent him in the world? But, instead, he placed sacred truth in their hands, to be given to the world in its simplicity.
“Lan mooy njàng mu kawe? Benn njàng mënul a ñu ko waxe ne mooy njàng mu kawe bu fekkee ne yorewul melokaanu asamaan, bu fekkee ne jiiwul góor yu ndaw ak jigéen yu ndaw ngir ñu mel ni Kirist, te waajal leen ngir ñu man a taxaw ci boppu seen njaboot ci bérabu Yàlla. Su fekkee ne, bi muy dundoo njàngam, góor gu ndaw amul xam-xamu gerig ak laten ak xalaat yi nekk ci téerey bindkat yu weddi ngëm, réeru ko lu barewul. Su fekkee ne Yeesu Kirist dafa xalaat ne xeetu njàng mii am solo lool ci lu war, ndax du ko woon jox ay taalibeem, ñoom yi mu doon jàngal ngir def liggéey bi gëna mag bi ñu mas a dénk nit ñi, ngir tegu ko ci àddina? Waaye, lu ko wuutu, dafa teg leen dëgg gu sell gi ci seen loxo, ngir ñu joxe ko àddina si ci ay yombam.”
“There are times when Greek and Latin scholars are needed. Some must study these languages. This is well. But not all, and not many, should study them. Those who think that a knowledge of Greek and Latin is essential to a higher education, cannot see afar off. Neither is a knowledge of the mysteries of that which the men of the world call science necessary for entrance into the kingdom of God. It is Satan who fills the mind with sophistry and tradition, which exclude the true higher education, and which will perish with the learner.
“Am nañu ay waxtu yu ñu soxla boroom xam-xam ci Gereg ak Laatën. Am na ñenn ñu war a jàng làkk yii. Loolu baax na. Waaye du ñépp, te du ñu bare, ñooy war a leen jàng. Ñi defe ne xam Gereg ak Laatën mooy lu am solo ngir jot ci njàng mu kawe, maneesuñu gis fu sore. Te itam xam ay kumpay mboolem li nit ñi ci addina di wax ne mooy siyaas bu ñuy tudde saayans, du lu war ngir dugg ci nguuru Yàlla. Seytaane mooy feesal xel ak ay xel mu jubadi ak cosaan yu nit ñi di jàngale, te loolu moo tere njàng mu kawe dëgg gi, te mooy réer ak ki ko jàng.”
“Those who have received a false education do not look heavenward. They cannot see the One who is the true Light, ‘which lighteth every man that cometh into the world.’ They look upon eternal realities as phantoms, calling an atom a world, and a world an atom. Of many who have received the so-called higher education, God declares, ‘Thou art weighed in the balances, and art found wanting,’—wanting in a knowledge of practical business, wanting in a knowledge of how to make the best use of time, wanting in a knowledge of how to labor for Jesus.” Review and Herald, August 17, 1897.
“Ñi ñooñ yi jot njàngum fen, duñu xool jëm ci asamaan. Duñu man a gis Ki mooy Leer gu dëgg gi, ‘gi leeral nit ku nekk buy ñëw ci àddina.’ Ñu ngi xool ci mbir yu ba fàww ni ay xarala yu amul dëgg, di wooye atoom ab àddina, te di wooye àddina ab atoom. Ci ñu bare ñi jot li ñuy wax ne mooy njàng mu kawe mi, Yàlla nee na, ‘Ñu natt la ci seex yi, te gis nañu ne amoo matuwaay,’—amoo matuwaay ci xam-xamu yëf yu jëfandikoo ci liggéeyu dund, amoo matuwaay ci xam-xamu naka lañuy gëna jëfandikoo waxtu, amoo matuwaay ci xam-xamu naka lañuy liggéeyal Yeesu.” Review and Herald, August 17, 1897.
The warning of the fireballs of Nashville is not an arbitrary city, it is a direct judgment brought upon Seventh-day Adventists, the United States and the world. The fireballs of Nashville represent different attributes for the various categories of Adventism, the earth beast and the world. The fireballs of Nashville are God’s judgment upon false education, symbolized by the tree of knowledge of good and evil.
Mbind mi ci fireball yi Nashville du dëkk bu ñu tann ci njàppandikookat; mooy atte bu jub, bi ñu yónnee ci Kawar-ñetteelu-bés yi, ci États-Unis, ak ci àddina si. Fireball yi Nashville dañuy tegu yeneen melokaan yu wuute ngir xeeti Adventism yu bare yi, rab wu suuf si, ak àddina si. Fireball yi Nashville mooy atte Yàlla ci kaw njàngale gu dëggul, gi ñu mel ni garab gu xam-xamu lu baax ak lu bon.
We will continue this study in the next article.
Nunuyat sunu gëstu ci beneen mbind mi di ñëw.
“By a variety of images the Lord Jesus represented to John the wicked character and seductive influence of those who have been distinguished for their persecution of God’s people. All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history. God’s presentation of the detestable works of the inhabitants of the ruling powers of the world who bind themselves into secret societies and confederacies, not honoring the law of God, should enable the people who have the light of truth to keep clear of all these evils. More and more will all false religionists of the world manifest their evil doings; for there are but two parties, those who keep the commandments of God and those who war against God’s holy law....
«Jàlluwaay yu bare la Boroom bi Yeesu feeñaloon Yowaana jikko ju bon ak dooley naxtegu ñi xam ne seede nañu leen ci seen teg ci fitna askanu Yàlla. Ñépp a soxla xel ngir settantal ak moytu bu baax kumpag ñaawteef, mi am wér gu réy ci jeexital jaar-jaaru jaaral bi ci nettali suuf si. Woneb Yàlla ci jëf yu sibbon yu dëkkkat yi nekk ci doomi kàttan yu jiite àddina bi, ñiy boole seen bopp ci kuréel yu kumpa ak booloo yu dëppoo, te teraluñu yoonu Yàlla, war na may askan wi am leeru dëgg moom xam ni muy soreel boppam ak ñaawteef yooyu yépp. Gannaaw gannaaw, ñépp ñi bokk ci diine yu dul dëgg ci àddina si dinañu gën a feeñal seen jëf yu bon; ndaxte ñaari wàll rekk a am, ñiy sàmm ndigali Yàlla ak ñiy xare ak yoonu Yàlla ju sell ji....»
“The enmity between the seed of the woman and the serpent is clearly defined by the Lord. ‘And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.’ ‘And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat of the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.’
“Bañug xeet bi nekk ci diggante askanu jigéen ji ak mbóot mi, Boroom bi mo ko leerale bu baax. «Te dinaa def noon ci sa diggante ak jigéen ji, ak ci diggante sa askan ak sa askan; moom dina la damm sa bopp, te yaw dinga ko gaañu ci ndoxam.» «Te mu ne Aadama: Ndaxte dégg nga baatub sa jabar, te lekk nga garab gi ma la santoon naan: “Bul ci lekk”; suuf si ñuul na ngir yow; ci metit ngay ci dunde alalu, bépp fan yi sa dund di jëm; dina la jur xob ak garab yu am ay degg; te dinga lekk meññentu tool bi; ci sweatub sa kanam ngay lekk mburu, ba kera nga dellu ci suuf si; ndaxte ci moom lañu la jële woon: ndaxte pëndëx nga, te ci pëndëx ngay dellu.”»
“By following his own way, by acting in harmony with Satan’s temptations and in opposition to the known will of God, man vainly attempted to elevate and bless himself. Thus he gained an experimental knowledge of disobedience to God’s commandments. Thus he knew good and evil; thus he lost his fidelity and loyalty to God and opened the floodgates of evil and suffering to the whole human family. How many today are making the same experiment! When will man learn that the only means for his safety is through a full confidence in a ‘thus saith the Lord’?
«Ci topp sa bopp yoon, ci defar ak Nattu Seytaane te ci weddi coobare Yàlla bi mu xamoon, nit ki jéemoon ci neen a yékkati boppam te barkeel boppam. Noonu la amee xam-xamu jëfandikoo ci moytu ndigali Yàlla. Noonu la xamee lu baax ak lu bon; noonu la ñàkkee kóllëreem ak sellaayam ci kanam Yàlla, te ubbi bunt yu mag yu ñaawtéef ak metit ci kaw bépp njabootu nit ñi. Ñaata nit ñoo xam ne tey di def noonu itam! Kañ la nit di jàng ne benn pexe gu muccam mooy jaar ci kuumu gu mat ci “ni la Boroom bi waxe”?»
“Satan is seeking to intrude his own inventions upon the children of God through human methods. He is seeking to be received as God, or even to be placed above God.
«Seytaane di wut a dugal ay pexeem boppam ci doomi Yàlla yi jaarale ko ci ay yoonu nit. Mu ngi sàkku ñu nangu ko ni Yàlla, walla sax ñu teg ko ci kaw Yàlla.»
“In changing the Sabbath to the first day of the week, he leads men to disbelieve God’s declarations, and so to regard their own ways and plans that they appear exceeding wise in their own eyes and in their perverted judgment. Through human policy he leads men to regard the expressed commandments of God as of less force than human tradition, and to regard a deviation from that law which is always holy and just and good, as of little account. He sees that by thus preventing human agencies from walking as obedient children in harmony with God, he can hinder the accomplishment of God’s work in our world.
“Ci soppee bésub Besal bi ci njëkkub bésu ayu-bis bi, mu yóbbu nit ñi ngir ñu bañ a gëm kàdduy Yàlla yi, ba jàpp seen yoon ak seeni pexe ne dañuy mel ni ñoo gën a xam ci seen bët yu bokk ak ci seen xel mu jeng. Jaarale ko ci politig nit, mu yóbbu nit ñi ngir ñu jàpp ndigal yi Yàlla wax ci leer ne amuñu doole ni cosaanu nit, te ngir ñu jàpp ne dëngkooku ak yoon woowu miy sax di sell, di jub, di baax, du lu am solo. Mu gis ne noonu, ci tere jumtukaayu nit ñi ngir ñu dox ni doom yu dégg-dëggal te dëppoo ak Yàlla, man na tere matug liggéeyu Yàlla ci sunu àddina.”
“But Satan’s connivings with human agencies who stand in responsible positions are just as much to be feared and shunned now after the experiment of sin has been tried, as it was in the case of our first parents. I am instructed to say that the men who are placed in positions of responsibility in the work of God have overestimated their right to control others. The position a man occupies does not change his character. Some have seemed to feel that they must devise for churches and for sanitariums and that there was to be no questioning of their judgment. Let them learn of Jesus at every step. He should be the chief authority for every man.
“Waaye Seytaane ak ñaari nit ñi muy jàppale te taxaw ci berab yu am yëfi toppandoo, ñoo war a ragal ak moytu nii rekk léegi gannaaw ba ñu jéemee téereb bàkkaar, ni ko nekkoon ci sunu maam yu njëkk. Ñu jàngal ma ma wax ne góor ñi ñu teg ci berab yu am yëfi toppandoo ci liggéeyu Yàlla, ñoo yékkati seen sañ-sañ ngir yiy yorene ñeneen. Berab bu nit nekk du soppi ay jikkoom. Am na ñu mel ni dañuy xalaat ne war nañu teg pexe ngir mbooloy kërgëm yi ak ngir sanatoriyoom yi, te neesu war a laaj seen xelmu àtte. Nañu jàng ci Yeesu ci bépp jéego. Moom mooy war a nekk sañ-sañ bu gën a mag ci bépp nit.”
“The One who has often been our Instructor says, ‘How hard it is for man to walk humbly with his God, in a contrite spirit taking God’s way and rejecting Satan’s propositions which seem to present great worldly advantages.’ The influence of man’s having his own way in the place of firmly standing on the solid foundation that God alone has laid, has been repeated over and over again. Refusing to walk in the straight paths that God has signified will bring them to confusion and will not teach wisdom to others who have the same test and trial. When will man learn that God is God, and not a man that He should change?
“Ki ñuy jàngaloon bu baax ci sunu kaw, mu ne: ‘Naata la nit di dox ak yàllaam ci suufeel xol, te ak xol bu tuub, jël yoonu Yàlla, baña nangu li Seytaane di dénk, yi mel ni dañuy indi ay njariñ yu réy ci àddina.’ Jëfandikoo nit sa bopp ci wàll wi war a tax mu taxaw bu dëgër ci dal bu dëgër bi Yàlla rekk tabax, loolu am na ci yoon yu bari, ba ñu ko delloo baat. Bu ñuy bañ a dox ci yoon yu jub yi Yàlla wone, dina leen yóbbu ci njaxlaf, te du jàngal ñeneen xel mu rafet, ñi nekkoon itam ci benn nattu ak benn nattu-fitna. Kañ la nit dina xam ne Yàlla mooy Yàlla, du nit ngir muy soppiku?”
“Some who have departed from the right way have been in a continual fever to grasp responsibilities that God has not laid upon them. God calls upon every minister and every physician to maintain the simplicity of the truth. The Son of God who is revealed in both the Old and New Testaments is the Saviour of our world today. From Him every medical missionary is to receive his training. Unless he shall separate himself from the prince of the power of the air, he will mislead souls who have confidence in him. Let all beware of men who are so educated and uplifted that their plans cannot be understood by the common people.
“Am nañu genn yoon wu jub ga nekk ci sax ci tàngoor ngir jàpp yebal yu Yàlla sampu leenul. Yàlla woote na bépp ndawalkat ak bépp doktoor ngir ñu sàmm yombug dëgg gi. Doomu Yàlla bi feeñ ci Kóllëre Gu Yàgg gi ak ci Kóllëre Gu Bees gi mooy Musalkat sunu àddina tey. Ci moom la bépp mishoneer bu fajare war a jële njàngam. Su dul denc boppam ci buur bu kàttanu ngelaw li, dina réeral xol yi ko wóolu. Na ñépp moytu nit ñi ñu yar te yékkati leen ba seen pexe yi nit ñu bare, ñi di askan wi, manul a leen xam.”
“The intrigues of sin surpass infinite conception. Every calamity, every suffering and death, is an evidence not only of the power of evil but of the truth of the living God. Having known the truth, the word of the living God, which abideth forever, and which through obedience gives life, man’s weakness in conforming to Satan’s ingenuity is surpassingly strange. All who are taught of God recognize Christ as His Son. All who disbelieve the known declarations of God demonstrate the popularity of sin, and are not working on the side of life and immortality which are brought to light through perfect sanctification of the truth. Unless they make a change in character, in words, and in spirit, souls will be lost.
“Pexe yu bàkkaar ëpp na xel mu dul jeex ci man a xalaat ko. Bépp musiba, bépp coono ak dee, seede la du rekk ci dooley lu bon waaye itam ci dëggug Yàlla ju dund ji. Gannaaw xam nañu dëgg gi, kàddug Yàlla ju dund ji, miy sax ba fàww, te miy jox dund ci déggal, néew-doole nit ci topp pexe Seytaane mooy lu yéeme lool. Ñépp ñi Yàlla jàngal xam nañu Kirist ni mooy Doomam. Ñépp ñi gëmul waxi Yàlla yiñ xam bu baax won nañu ne bàkkaar ama na gërëm ak nangu gu réy, te ñoom liggéeyuñu ci wetu dund ak ag yàgg te dul jeex, yi feeñ ci sellal gu mat sëkkug dëgg gi. Su ñu soppiwul seen jikko, seen wax ak seen xel, bakkan yi dinañu sànku.”
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.
“Amul yoon wu diggante ngir dugg ci Aljana bu dellusi. Boppam xibaar bi ñu jox nit ñi ngir fan yu mujj yii mooy bañ a boole ak pexe yu nit ñi sos. Warunu wéeru ci politik yu avoka yu àddina. War na nu doon nit ñu suufe, di ñaan Yàlla, te bañ a dox ni ñi jëfandikookat Seytaane gumbal.”
“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.
“Ñu bare am nañu ngëm, waaye du ngëm guy doxee ci mbëggeel te di setal ruu. Ngëm gu muccal du rekk gëm dëgg gi. ‘Jinne yi itam dañuy gëm, te di lox.’ Xel mu Sell mi ci Yàlla moo di jox nit ñi ngëm gu nekk doole ju leen di jëfandikoo, buy bind jikko, te di yóbbu nit ñi kawe ci lu gën a nekk jëf yu rekk a aju ci cosaan. Kàddu yi, jëf yi, ak xel mi war nañu seedeel ne nun ay toppkat yu Kirist lanu.”
“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Leer gu mag a màggal ak xew bi Yàlla joxee, du wóor ngir musal ci bàkkaar ak dëddu ci fan yii mujj yi. Ñi Yàlla yékkati ci ay kërgaggu kóllëre yu kawe, man nañu dellu bàyyi leerug asamaan ngir xam-xamu nit. Su boobaa seen leer dina nekk lëndëm, seen kàttan yi Yàlla dénk leen dinañu nekk fiir, seen jikko it dina nekk lu Yàlla meral. Duñu ree Yàlla. Dajeeloo ak moom amoon na, te dina topp bëgg-bëggam ak ay njariñam yu wóor. Def jëf yu Yàlla bëggul, bu ñu ko toobul bu baax te bàyyi ko, waaye ñu di ko layoo, dina yóbbu boroom ñaawteef gi ndànk-ndànk ci nax, ba noppi bàkkaar yu bare di ñëw te kenn du ko tere. Ñépp ñi bëgg a am jikko ju leen di def ay liggéeykat yu bokk ak Yàlla te jot ci cantug Yàlla, war nañu feeñal seen bopp ci noonug Yàlla, te sax ci dëgg gi Kirist joxoon Yowaana ngir mu jox ko àddina si.” Manuscript Releases, volume 18, 30–36.