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# The Book of Daniel - Number Sixty-Nine

Kitabu pa Daniel - Namba 69

Unveiling the Generational Cycle: The Four Abominations of Adventism

Yweyo yore pa piri ma dok dok: kwer angwen pa Adventism

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

Lubanga pe oloko kare mo keken; ci kamano, Adventism kiketo i kec i jenerecen me angwen pa en.

> “‘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.’

> En okwaco bot dano ma ocwako lino, ma onongo tye ki opuk me coc i tung ne; ci Rwot owaco bot en ni, Wot i tung-tung pa paco, i tung-tung pa Jerusalem, iket alama i wi-wang pa jo ma tye ka goyo nyik ki ka kwayo pi tim me kwero weng ma kitimo i tung pacone. Ku jo mukene owaco i iwinya ni, Wut i but en i tung pa paco, ci ukobo; pe wangeu yiko, pe ubed ki kica; ubugo weng ludito ki labic, ki nyako ma pe otero, ki lacoo matidi, ki dako; ento pe ubii kore bot dano mo keken ma alama tye i wi-wangne; ci caki i kabedo me wang kuc na. Ci gi ocako ki ludito ma onongo tye anyim ot.

> “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 dong tye ka cako weko kom me kica i Hekalu me polo, me oywoto ki lewni me payo, ci oyaro kecne piny i apo bot jo ma pe giywako ler ma Lubanga omiyogi. ‘Pien yik i kom tic marac pe gitimo oyot, dong cwinya pa nyithindo me dano ocwec tutwal me timo marac.’ Ka pe gin yubu cwinya gi ki pacobo ki paco madit ma Rwot ocako kwede botgi, gin ma pe gi luoro Lubanga ki pe gi hero adier, gi dwongo cwinya gi i yo maracgi. Ento pacobo pa Lubanga bene tye ki paka, ki jo mapol dong gicato paka magi. Gi ocato paka pa kica, ci pien ma, Lubanga myero ocaki kwede ki ogwoko ber pa nyingne keken.

> “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.

> I kom jo Amorita Rwot owaco ni: “I nyol ma angwen gubi dok bino kany; pien richo pa jo Amorita pwod pe opong.” Kadi piny man onongo pire tek i woro lapok tic ki yaro ma rac, ento kop me richo gi pwod pe opong, ci Lubanga pe onwongo waco cik me loro gi weng. Jo onongo myero gineny teko pa Lubanga ma onen pire tek, wek gibed pe ki apore. Lacweyo ma tye ki kica onwongo moko cwiny me cwako richo gi nyaka i nyol ma angwen. Eka, ka pe nonen yubo ma maber, cik pa en onongo myero obicwako iyegi.

> “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.

> Ki atir ma pe tye bal, Lubanga ma pe tye giko dong tye ka gwoko rekod ki piny weng. Ka kica pa En dong tye ka cwalo lwak me lok cwinya, rekod man obedo oyab; ento ka gonyo ocopo i pim ma Lubanga oketo, tice me cwiny marac pa En cako. Rekod ocung. Pito kare pa Lubanga otum. Pe dong tye kwayo kica pi gi.

> “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.

> Lanen, ka oneno i cawa ma obino, neno cawa man i wang neno pa. Pinye me cawa man gi okwako kica ma pe otime con. Lagam ma maloyo weng me pol oketo ne gi; ento cwiny mamalo ma medore, lamal, yabo cal, nindo Lubanga, ki pe opwoyo marac matek, kicoyo i komgi. Gitye peya ka loro lok pa gi ki Lubanga.

> “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.

> Ento gin ma miyo an acobo en ni, joma otyeko bedo ki ler madwong loyo weng ki twero madwong loyo, dong gi oyako ki tim marac ma oloyo piny. Pire kwo me jo ma pe tye atir i tunggi, jo mapol—bene i tung jo ma waco ni gitye ki adiera—cwinygi ocello, kede gi tye kitele i piny ki yuto matek me tim marac. Kwer pa piny weng ma gicweyo iye i lworo Lubanga matir ki bedo maleng miyo jo ma pe rwate piny ki Lubanga golo lworo i cik pa En. Ka gtyeko woto ikom ler kede gituro adiera ki cwinygi, cik man maleng obinyutu ber loyo botgi ikare ma gicwero ki giyweyo iye kamano. Kun yweyo ki kwero i cik pa Lubanga dok kineno cingi matek, rek me yubu i tung jogwoko cikke ki piny dok maler loyo. Mer pi cik pa Lubanga medo i tung dul acel, kun kwero iye medo i tung dul mukene.

> “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.’

> Kec madwong tye ka cabo tutwal. Namba ma tye ka med tutwal nyutu ni kare me limo pa Lubanga kadok obino. Kadi bene pe ohero yubu, ento obiyubu tutwal. Gin ma woto iye ler bigeno alama me peko ma tye ka cabo; ento pe myero gibed i kuc ma otum, ma pe gicako cwiny, ka gitye ki kigeno pa bal ma obiro, ka gilego cwinya gi yie ni Lubanga obigwoko jogi i cawa me limo. Pe obedo kamano. Myero ginen ni myero gitic matek me waro jo mukene, ka gicano wanggi bot Lubanga pi kony ki yie ma tek. “Lamo ma pye pire tek pa ngat ma atir tye ki twero mapol.”

> “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.

> Teko pa yie pa lamal pe olal weng. Ka cawa ma peko ki cwiny piny pa Kanisa obedo madit loyo, lwak manok ma tye ka tung i can bibedo goyo cobo ki goyo dwon pi kwer ma kitimo i piny. Ento maloyo tutwal, lamo megi bibi yaro malo pi kom Kanisa, pien jo pa Kanisa tye ka timo calo piny timo.

> “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.

> Lamo ma tek pa jo ma ribe i geno manok magi pe bi bedo peke. Ka Rwot obiro me dwoko loka, obiro bende bedo lagwoko pa jo weng ma ogwoko geno i malengne, kendo gi ogwoko gi keken pe gi pyem ki piny. En i kare man ni Lubanga oketo kite ni obidwoko loka pi jo oyierne kene, ma giywak bot en i odiechieng ki i oturo, kata bene tye ki paco madit kwede gi.

> “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.

> Cik en ni: 'Wot i wang pacho, i wang Yerusalem, ket alam i lunyut pa ludano ma gigo cwiny ka gi loro pi tim me kwero weng ma timo i wang pacho eno.' Jogi ma gigo cwiny ka gi loro onongo gi bedo ka wiyamo leb me kwo; gi goyo kos, gi mi lagam, ka gi kwayo matek. Gin mo ma onongo gi golo dwong pa Lubanga gi lok cwinygi ka gi keto cwinygi piny i nyim Ene. Ento dwong pa Rwot owuoko ki Isirael; kadi ango ni gin mapol onongo mede ki kit pa dini, twero pa En ki bedo pa En onongo pe tye. 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.

Nyutu me yubu pa Lubanga ma Sister White tye ka nyuto i tyen me coc man, en aye yubu ma kelo i bolo Jerusalem, ma i kare me agiki obedo Kanisa Seventh-day Adventist. Yubu otyeko piny i Sunday law, pien kany aye ka gityeko keto seal pa Lubanga ki cal pa legi. Gony me abicel adek me Ezekiel nyutu tim marac angwen ma tye ka mede mede. Lok me acel miyo matek ni yaro man myero onege piny piny mapwod cawa me temo olooro, ku nyutu ceng ma abicel me dwe ma abicel acel me higa ma abicel acel.

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.”

Ezekiel pe myero oketo alama me gin ma otime con. Otwero mere woko kacoyo ni, ‘En otime ni ka an obedo i otna, ki ludito pa Juda obedo i anyim na, ni lwet Rwot Lubanga ocopo kany i an.’ En atir ni oketo alama pi ceng ma tye i anyim ‘666’, obedo alama me poropheti pi jo me kwano poropheti. Alama eni obedo pi jo ma gioloyo namba me nying pa nyama ma lobo; gin ngene ni ‘666’ obedo gin acel i Nyuto me Yesu Kristo, ma kikwanyo alama me lacuc woko mapwod pe kare me tem cego. Gin ngene man pien gin jo pa Lubanga, ki waci pa Peter ni, ‘i kare ma otime con pe gin jo pa Lubanga.’

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.

I 1 Pita chapta 2, jo ma kombedi obedo jo pa Lubanga, “gitemo ni Rwot tye ki kica.” Gin aye gin ma i kit lamogi “gicamo” lok pa Lubanga, ikom gi ma gigeno peke me camo lok pa Lubanga. Lamogi weng waco ikom nino me agiki, kede i Yohana chapta 6, Yesu omiyo kwena ni jolubo pa en myero gicamo ringo pa en kede gimadho remo pa en. I chapta eno, jolubo ma gigeno peke me camo ringo pa en kede me madho remo pa en, gityeko timo mano i ves 66.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Ki kare meno, lupwony pa en mapol gi dwogo, ci dok pe gi woto kede en. Yohana 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.

Jo ma tye ki rieko, ma gi cam ringo ki mit rem pa Kiristo i kare me agiki, gi ngeyo ni Kiristo, calo Palmoni, obedo Lacoyo ma lamal, kede gi ngeno alama me cing pa En ka ki nyutu ne. Namba “665”, i buk Ezekiel, dul aboro, lok acel, tye kany, pi ngat mo keken ma mito neno, ni tye ka yiko, pe peka, kome aryo ma lapire tek me porofeti. Makwongo, lok man myero ki ngeyo ni tye ka yubo kare mapwod pe obino Cik me Sande. Mame aryo, ni namba “666” tye i acel pa lok aryo keken i buk me Revelation, ma ki yiko ni “jo ma tye ki rieko” bi ngeyo i kare me agiki.

> 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.

> Kany tye rieko. Myero dano ma tye ki ngec okano namba pa le; pien en namba pa dano; ki namba pa en obedo 666. Revelation 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.

Jo ma riek, ma ngeyo medo pa ngec i cawa me agiki, ka Penyo me Yesu Kristo kikwanyo woko, gibinongo ni 666 obedo alama me poropesa ma ber tek, pien gin dong oloyo namba en. Ka mano, Ezekiel i cabit aboro keto nyutu pa kop cikke ma woto mede, ma ki nyutu calo timo marac angwen ma woto mede. Ma agiki nyuto jo ma pe riek calo gikun piny bot ceng, kede keto alama pa kwer pa Jerusarem (Adventism) i cawa me agiki. Kwer en timore i kic angwen. Timo marac angwen gin alama pa kic angwen pa Adventism me Laodikea.

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.

Yore me acel ocaki i 1863, ki goro i kom kica pa Moses me “kare abicel.” Cawa 25 lacen, goro me 1888 onyutu piny. Cawa 31 lacen, goro me 1919 otimore, ma kityeko nyutone ki buk pa W. W. Prescott, “The Doctrine of Christ.” Cawa 38 lacen ki eni, i 1957, goro ma kityeko nyutone ki buk, “Questions on Doctrine,” otimore. Kombedi wa bi cako nyutu pingo aloka me yore man angwen rwate kwede tic marac loyo angwen me Ezekiel 8.

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.

I mwaka 1863, Laodicean Adventism okelo cal manyen me loko cal aryo ma onongo gityeko cik me dul aryo i Buk me Habakkuk ma waco ni, "coo labilo, ki timo obed rweny maber i tabelo." Cal me 1863 okwanyo woko "abicel kare" ki i nyutu me porofetik, ka onongo obedo i cal aryo maleng, kacel ki 1260, 1290, ki 1335. I Buk me Habakkuk, cik olerone ni tabelo (mapol) bino keto gi pango i kit ma miyo, "wek ngat ma kikwano ne odag." Cal me 1863 onongo pe rwateo maber, wek myero kiketo kwede pepa me poyo lok. Pe onongo twero neno cal me 1863 ka "dago" labongo pepa me poyo me mede.

> 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.

> Lubanga odwoko an, owaco ni, “Go coc me neno, ki imiyo obed maler i lepa, wek ngat ma kwano ocito.” 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.

Cal pa 1863 obedo cal ma kipoko pire calo, ma ki timo me yiko ada, calo kaka William Miller oneno i nindo pa en. Cal aryo maleng magi obedo cal me kica ma Kristo oket kica ki jo ma keken ka gi cako kabo kabedo me bedo tung pa Protestanti ma ada pa nyama me piny. Cal aryo man nyutu cal me kica pa rwate ma tye i kin jo Milerit ki Kristo, ma obino lacam i templ pa En i 1844; ka obino, obino calo Lakwena pa Kica. Isirael me con nyutu Isirael me kombedi; ka Kristo ogolo Isirael me con ki i lacer pa Ijipt, en ne otimo calo kit pa kare ma obino ogolo Isirael me kombedi ki i lacer me twero pa Papa me mwaka 1,260. Sister White mede mede ogwoko lok me con aryo man me bedo tuki marom.

> “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.

> “Lema ma kicoko weng pa cawa macon tye ka lero i wa. Coc pa pe paro pa Israel kigwoko ne pi lero wa. I cawa man, Lubanga oketo lwete me coko jo pi iye keken ki i piny weng, ki i dul weng, ki i leb weng. I tic me Advent en otimo pi gin ma en oyero pi en keken, macalo ka otimo pi jo Israel ka odugi gi woko ki i Misri. I cwil cwiny madit me 1844, yie pa jo pa en opimo ne, macalo pa jo Ebru i Nam me Macol.” 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.

Kare ma Rwot oketo cingruok ki Isirayel me con, omiyo gi tabla aryo me nyutu rwom me cingruok eno. Kare ma Rwot oketo cingruok ki Isirayel manyen, bende omiyo gi tabla aryo me nyutu rwom me cingruok eno. Tabla aryo me Cik Apar me Lubanga nyutu calo tabla aryo pa Habakkuk. Omiyo gi tabla aryo i kare manok ki woko ki gi okalo i Red Sea, ma Sister White orwate ki poto cwinya madit me 1844. Kare manok inge ki 1844, i kit me gin matime ma porofetik, Rwot ocweyo tabla mar aryo. Isirayel me con Rwot oketo gi me bedo lagwok pa Cik pa Lubanga, ki Isirayel manyen Rwot oketo gi me bedo lagwok, pe keken pa Cik pa Lubanga, ento bende pa adok porofetik ma madit.

> “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.

> Lubanga okwaco kanisa pa En i kare man, calo kit ma okwaco Isirael pa con, me bedo calo laber i piny. Ki lakwer madit me adieri, ngec pa malaika me acel, me aryo, ki me adek, En ogolo gi woko ki bot kanisa ki ki bot piny me kelo gi i bedo lamal me bedo cok bot En. En ocwiedo gi bedo lagwoko pa cik pa En, kede ocwalo bot gi lok me adieri madit me poropesi pi kare man. Calo lok lamal ma kigi weko bot Isirael pa con, magi obedo tic lamal me miyo ngec bot piny. Testimonies, woliyum 5, pot 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.

Cik aryo macek nyutu ni Lubanga kwero woro cal, ki i cik aryo macek magi, owaco ni ocobo i dul adek ki angwen, pien owaco ni en Lubanga ma ocwinyo.

> “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.

> Cik pe kityeko waco i kare man keken pi ber bedo pa Hebru keken. Lubanga ogwoko gi maleng, kun ocweyo gi bedo lalingo kede lagwoko pa Cikne; ento myero gigwoko Cikne calo gin ma kikweyo i lwete me gwoko ma maleng pi piny weng. Yore me Cik Apar rwate ki dano weng; gityeko miyo gi pi pwonyo ki lonyo pa weng. Cik apar, macek, macobo weng, kede matye ki twero, gicwako weng tic pa dano bot Lubanga kede bot dano mapat; kede weng giketo i kom kit madit me hera. ‘Itye myero ihero Rwot Lubanga me in ki cwiny in weng, ki remo in weng, ki teko in weng, ki paro in weng; kede ihero ludoko i obiya in calo ihero keni.’ Luka 10:27. Nen bende Duteronomio 6:4, 5; Levitiko 19:18. I Cik Apar, kit magi gityeko nyuto gi i lacer-lacer, kede gityeko keto gi pi rwate i kit bedo ki gin ma otime i dano.

> “‘Thou shalt have no other gods before Me.’

> Pe ibedo ki jogi mukene i wang an.

> “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.

> Jehovah, En ma pe ocako, pe otum, ma obedo kede kene keken, ma pe onongo gicweyo ne; En keken obedo cako pa gin weng, kadong en ogwoko gin weng weng; en keken tye ki twero me woro maloyo ki pak maloyo loyo gin weng. Dano kigengo ni pe myero omiyo gin mo mukene kabedo me acel i her ne onyo i tice ne. Gin mo keken ma wa gwoko maloyo i cwiny wa ma timo ni herwa bot Lubanga odok matin, onyo ma koyo tice ma orwate bot En, ci ki gin man wa cweyo ne lubanga.

> “‘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.’

> Pe itim cal ma kikonge pi in, onyo cal ma romo kwede jami mo keken matye i polo ma malo, onyo matye i piny macek, onyo matye i pi ma tung piny: pe iworo gi, onyo itimgi tic.

> “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.

> Cik aryo gengo pako Lubanga matir ki cal onyo kit ma macalo cal. Jogi mapol ma pe gene i Lubanga gi owaco ni calgi obedo cal keken onyo lanyut ma gin kwede gipako Lubanga, ento Lubanga owaco ni pak ma macalo mano obedo bal. Tem me nyutu En ma tye pi kare weng ki jami ma twero neno bi poko piny paro pa dano ikom Lubanga. Wic pa dano, ka kinyiko woko ki malero pa Yehova ma pe tye gi agiki, bi yweyore i jami ma kiketo, labongo i En ma oketo gi. Ka paro pa dano ikom Lubanga opoto piny, bene dano bibero poto piny.

> “‘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.

> ‘An, Rwot, Lubanga mame in, an Lubanga ma tye ki jalasi.’ Kube ma macok ki ma maleng me Lubanga kede jo pa Lubanga gityeko yaro ne ki cal me nyom. Woro sanamu, ka obedo adulateri me roho, gin ma Lubanga pe mito ikom en kiketo nying ne ‘jalasi’ ki rom maber. 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.”

Nyigeyo pa Lubanga nyutu pire tek i kom tic me keca, ci pe obedo otime keken ni gin ma Lubanga pe mito ma acel i buk Ezekiel, dul aboro, obedo ‘cal pa nyigeyo’.

> 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.

> Ci otime ni i odun me abicel, i dwe me abicel, i nino me abic me dwe, ka an abedo i ot na, ki ladit me Yuda obedo i anyim an, cing pa Rwot Lubanga obedo kany i tung an. Ci an aneno, kede nen calo kit pa mac; cok ki bot i luny iye piny, en obedo mac; ki cok ki bot i luny iye malo, calo kit me lamer, calo rangi me amber. Kendo en ogolo kit pa cing, ogwete an ki lut acel me wi na; ki Liel okwanyo an malo i tung piny ki polo, kendo okelo an i wang neno pa Lubanga i Jerusalem, i iwiye pa bur me i kin ma neno i bor; kun obedo kic pa cal me cwiny rweny, ma kelo cwiny rweny. Kede nen, dwong pa Lubanga pa Israel obedo kany, calo neno ma an aneno i lobo ma oyab. Ci owaco bot an ni, Wod pa dano, wir wang in kombedi i yo ma i bor. Ento an awire wang an i yo ma i bor, kede nen, i bor i bur me pango, cal man me cwiny rweny tye i iwiye. 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.

Cal me cwinyo en aye tim me kwero ma acel i tim me kwero angwen ma tye ka medo matek, ma kityeko nyutu ne bot Ezekiel. Cal me cwinyo tyerone cako pa kare ma acel i kare angwen me dwoko wi ma tye ka medo matek i Adventism. Kare ma acel ocako i higa 1863.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “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. . . .

> “Setiap nabi pada zaman purba berbicara bukan terutama untuk masa mereka sendiri, melainkan untuk masa kita, sehingga nubuat mereka tetap berlaku bagi kita. ‘Sekarang semuanya ini telah menimpa mereka sebagai teladan: dan semuanya itu dituliskan untuk menjadi peringatan bagi kita, yang kepada kita kesudahan zaman telah tiba.’ 1 Korintus 10:11. ‘Bukan untuk diri mereka sendiri, melainkan untuk kita mereka melayani perkara-perkara yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari sorga; perkara-perkara itulah yang ingin diketahui oleh malaikat-malaikat.’ 1 Petrus 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.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

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