In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
1884-ҩы йылны Эллен Уайт үҙенең һуңғы асыҡ күренешен алды. Ул Орегон штатының Портленд ҡалаһында бирелде. Уның беренсе асыҡ күренеше 1844 йылда Мэн штатының Портленд ҡалаһында бирелде. Ғайса һәр ваҡыт бер нәмәнең аҙағын уның башланышы менән сағыштырып күрһәтә.
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
“No mucho después del transcurso del tiempo, en 1844, se me dio mi primera visión. Estaba visitando a la Sra. Haines en Portland, una querida hermana en Cristo, cuyo corazón estaba unido al mío; cinco de nosotras, todas mujeres, estábamos arrodilladas en silencio ante el altar familiar. Mientras orábamos, el poder de Dios vino sobre mí como nunca antes lo había sentido.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
«Наахь би өөрийгөө гэрлээр хүрээлүүлсэн мэт санагдаж, газраас улам бүр дээш хөөрч буй мэт байв. Би дэлхий дээрх адвентийн ардыг харахаар эргэж харсан боловч тэднийг олж чадсангүй. Тэгэхэд нэгэн дуу надад, “Дахин хар, бас арай дээш хар” гэж хэлэв. Үүнд нь би нүдээ өргөн, дэлхийгээс өндөрт өргөгдөн тавигдсан шулуун бөгөөд нарийн замыг харлаа. Энэ замаар адвентийн ард замын нөгөө захад орших хот руу явж байв. Замын эхэнд тэдний ар талд тод гэрэл асаан тавьсан байсан бөгөөд нэгэн тэнгэр элч надад тэр нь “шөнийн дунд гарсан хашхираан” гэж хэлсэн. [МАТАЙ 25:6-Г ҮЗ.] Энэ гэрэл замын дагуу бүхэлд нь тусаж, тэд бүдрэхгүй байхын тулд хөлд нь гэрэл өгч байв.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
«ئەگەر چاویان لەسەر عیسا دەگرت، ئەوی کە لە پێشیانەوە بوو و بەرەو شارەکە ڕێنمایییان دەکرد، ئەوان لە ئاسایشدا بوون. بەڵام زوو هەندێک ماندوو بوون، و وتیان شارەکە زۆر دوورە، و چاوەڕوانییان دەکرد پێشتر چووبنە ناویەوە. ئەوسا عیسا بە بەرزکردنەوەی دەستی ڕاستی شکۆدارەکەی هاندەریان دەدا، و لە دەستی ئەوەوە ڕووناکییەک دەهات کە بەسەر گروپی هاتنی مەسیحەوە دەشەکایەوە، و هاواریان دەکرد “ئەللویاه!” هەندێکی دیکە بە بێپروایی ڕووناکییەکەی دواوەیان ڕەت دەکردەوە، و دەیانوت ئەوە خودا نەبوو کە تا ئەم ئاستە دەرکردنی. ڕووناکییەکەی دواوەیان کوژایەوە، پێیان لە تاریکییەکی تەواودا جێهێشت، و خلیسکان و ئیدی نیشانەکە و عیسايان لەبەرچاو ون بوو، و لە ڕێگاکە کەوتنە خوارەوە بۆ ئەو جیهانە تاریک و خراپەی ژێرەوە.» Christian Experience and Teachings of Ellen G. White, 57.
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
ኣብቲ ብዓራት መጻሕፍቲ ዝተዳለወ ታሪኽ-ሕይወት ናይ ኤለን ዋይት፣ ብወዱ ወዱ ኣርተር ኤል. ዋይት ዝተጻሕፈ፣ ንሱ ኣብ 1893 General Conference Session ብጆን ሎፍቦሮ ዝተዋህበ መግለጺ ይመዝግብ።
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
«ሎውብሮ ከዘጠኝ ዓመታት በኋላ በጠቅላላ ጉባኤው ስብሰባ ላይ ንግግር ሲያቀርብ እንዲህ አለ፦ “ሲስተር ዋይትን በራእይ ውስጥ ወደ ሃምሳ ጊዜ ያህል አይቻታለሁ። የመጀመሪያው ጊዜ ከአርባ ዓመታት ገደማ በፊት ነበር.... የመጨረሻዋ ግልጽ ራእይዋ በ1884 በፖርትላንድ፣ ኦረጎን ያለው የሰፈር ስብሰባ ላይ ነበር።” Ellen White Biography, volume 3, 256.»
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
مین هەرچەندە دواتر لە ساڵی 1884یش خەون و دیدگای دەبوو، بەڵام ئەو دیدگایانەی بە ئاشکرا لە بەردەم خەڵکدا ڕوویدا، بە تەواوی دوای چڵ ساڵ لە دەستپێکردنیان کۆتایی هاتن، و هەردوو سەرەتا و کۆتایی ئەو دیدگا ئاشکرایانە لە شارگەلێک ڕوویدان کە ناویان Portland بوو. یەکەم شار لە کەناری ڕۆژهەڵاتی ویلایەتە یەکگرتووەکانی ئەمریکا بوو، کۆتایی شارەکە لە کەناری ڕۆژاوایەوە بوو. هەندێک لەوانەیە بیانهەوێت بانگەشەی ئەوە بکەن کە ئەم ڕاستییە واتایەکی زیاتر لە هاوکەوتنی مرۆیی نییە، و هەندێکی دیکەش لەوانەیە بانگەشە بکەن کە ئامانجی دیدگا ئاشکرایانە تەواو بووبوو، بۆیە مەسیح دوای چڵ ساڵ کۆتایی پێ هێنا.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Kasababu tith angkâan ket gapu iti agtultuloy nga saan a panagtulnog ken yaagsubli a panagribuk a maibusor iti sagut ti padto a naited iti kilusan a Millerita.
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
“我来到奥克兰之后，便因巴特尔克里克诸事的景况而心情沉重；而我自己又软弱无力，不能帮助你们。我知道，不信的酵正在发生作用。那些漠视上帝圣言明白训诫的人，也在漠视那些敦促他们留意那圣言的证言。去年冬天我访问希尔兹堡时，常常祷告，心中满有焦虑与忧伤。但有一次，当我正在祷告的时候，主驱散了黑暗，大光充满了房间。上帝的一位天使在我身旁，我似乎到了巴特尔克里克。我在你们的议事之中；我听见所说的话语，我看见并听见了一些事，若是上帝许可，我真愿这些事永远从我的记忆中涂抹净尽。我的心灵受了极深的创伤，以致我不知道该怎样行，也不知道该说什么。有些事我不能提起。我曾蒙吩咐，不可让任何人知道这事，因为还有许多事尚待显明。”
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
«Сарэ зыпӏэфыжьыгъэхэр сшъхьэгъусэнымрэ, ахэм ябжьхэр Тхьэм и цӏыфхэм ящыкӏынэу сщыӏуфыгъ. Сэ мыри газетхэм и статьяхэмкӏэ сщыӏэщӏагъэу сыщыт. Зыщыбжьэм игъуэгу щытри, мазэхэм къыхэкӏуагъэу, пщэдджыжьыбжьым сыкъэуэжыри сэ къысфыгъэхъуагъэхэм, Battle Creek-м къыздегъэтӏысхьагъэ къыкӏэ зэтестимоние тӏури ахэр къызэкӏуэу сыгъэсэбжьагъ. Мы хабзэхэр сэ къызэпищыжьыри, шъуасэ щызэщӏэныр къэгъэхьыжьыгъ; ауэ сэ сыбжьым зэрыхуэдэу сыщыгъэпэщымыгъэу, ахэр иӏэщхьэмрэ фыгъэныгъэм и бжьыфӏэм сыхэщӏыжьыгъ; сыщыжьыгъэхэр псори къызэфӏэщӏамыжьыгъэу General Conference-м шъуасэ щызэрыкӏуэнур къыхэкӏым.»
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
«እንደገና፣ በጸሎት ላይ ሳለሁ፣ ጌታ ራሱን ገለጠ። እንደገናም በባትል ክሪክ ነበርሁ። በብዙ ቤቶች ውስጥ ነበርሁ፣ በጠረጴዛዎቻችሁም ዙሪያ ቃላችሁን ሰማሁ። ዝርዝሩን ግን አሁን ለመናገር ፈቃድ የለኝም። እንድጠቅሳቸው ፈጽሞ እንዳልጠራ ተስፋ አደርጋለሁ። እጅግ የሚያስደንቁ በርካታ ሕልሞችም ነበሩኝ።»
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
«خۆدای دەنگەکەت کەی دەناسی بە دەنگی خۆدا؟ یەزدان چ هێزێکی لە پاشەکەوتدا هەیە بۆ ئەوەی هەڵەکانت ڕاست بکاتەوە و ڕێگاکەت نیشانت بدات وەک ئەوەی هەیە؟ چ هێزێک بۆ کارکردن لە کڵێسادا؟ ئەگەر ڕەت بکەیت لە باوەڕهێنان تا کاتێک هەموو سێبەری نادڵنیایی و هەموو ئەگەری گومان لاببرێت، هەرگیز باوەڕ ناهێنیت. ئەو گومانەی زانیاریی تەواو داوا دەکات، هەرگیز بەرامبەر باوەڕ دانانێت. باوەڕ لەسەر بەڵگە وەستاوە، نەک لەسەر سەلماندن. یەزدان داوامان لێ دەکات گوێڕایەڵی دەنگی ئەرک بین، کاتێک دەنگی دیکە لە هەموو دەوروبەرمامان هەن هانمان دەدەن بە دواداچوونی ڕێگایەکی پێچەوانە. لە ئێمەدا پێویستی بە سەرنجێکی دڵسۆزانە هەیە بۆ ئەوەی جیا بکەینەوە دەنگەکەی کە لە خۆداوە دەدوێت. دەبێت ئارەزوو بەرگری بکەین و سەرکەوتن بەسەریدا بهێنین، و گوێڕایەڵی دەنگی ویژدان بین بەبێ گفتووگۆ یان سازش، نەوەک هاندانەکانی بوەستن و ئیرادە و پاڵنەر کۆنترۆڵ بکەن. وشەی یەزدان دێتە لای هەموومان، ئەوانەی کە ڕووبەڕووی ڕۆحی ئەو نەبوونەتەوە بە بڕیارێک بۆ ئەوەی نەبیستن و گوێڕایەڵی نەکەن. ئەم دەنگە لە هۆشداریدان، لە ئامۆژگاری، و لە سەرزەنشتدا دەبیسترێت. ئەمە پەیامی ڕووناکیی یەزدانە بۆ گەلەکەی. ئەگەر چاوەڕوانی بانگەوازە بەرزتر یان دەرفەتە باشترەکان بین، ڕووناکییەکە لەوانەیە لێمان وەربگیرێت، و ئێمەش لە تاریکیدا بەجێبهێڵدرێین.» Testimonies, volume 5, 68.
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
תאו החת והבובה המארד להרה הינה לככו שׂרי טחהעא, כ‘“לבנה האור, ו” אדוונטיזם לאודיקיאני יֻתַר “בחושך.” בשנת 1915 נלקח האור. האל היה ועודנו בעל יכולת מלאה להקים נביא או נביאה בכל עת שיבחר לעשות כן. הוא הקים את אלישע לבוא אחרי אליהו, אך לאחר 1915 לא הוקם נביא חי, כי האדון “הסיר את האור.”
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
የእህት ዋይት ሕልሞችና ራእዮችን በሚመለከት፣ ሦስት ዘመናት ነበሩ። የመጀመሪያው የአርባ ዓመታት ዘመን ሲሆን፣ ራእዮች በሕዝብ ፊት ይመጡ ነበር፤ ይህም ራእዮቹ በሚመጡበት ጊዜ በተገኙ ሰዎች አእምሮ ውስጥ ስጦታውን ለማቋቋም ከተያያዙ ዓላማዎች የተነሣ ነበር። ከዚያም ከ1884 ጀምሮ እስከ 1915 ሞቷ ድረስ፣ ራእዮችና ሕልሞች አሁንም ለእግዚአብሔር ሕዝብ ማነጽ የተሰጡ ቢሆኑም፣ በግል ይሰጡ ነበር። ሦስተኛው ዘመን በ1915 ተጀመረ፣ እናም ላኦዲቅያዊ አድቬንቲዝም በክህደት ጨለማ ውስጥ መሆኑን የሚያሳይ ማስረጃ አቀረበ።
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
ޤަދީމީ އިސްރާއީލުން ޒަމާނީ އިސްރާއީލު މިސާލުކުރެއެވެ؛ އަދި އީލީ އާއި އޭނާގެ ދެ ދަރިން، ހޮފްނީ އާއި ފިނެހާސް، އިން މުޅި ފުޅާވެފައިވާ ބަޣާވަތުގެ ޒަމާނެއްގައި، “ފާޅު ރުޔާއެއް ނުވެއެވެ.” އެހެން ވީ ސަބަބަކީ، އެއީ އެމީހުންގެ ބޮޑު ނުފަރުމާންކަމާއި ބަޣާވަތްކަމެވެ. އެކަމަކު ﷲ ބަދަލު ނުވެއެވެ۔
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
“Ҡайһы бер йәнә бер киҫәтеү Илий йортона бирелергә тейеш ине. Аллаһы Тәғәлә баш рухани һәм уның улдары менән аралаша алманы; уларҙың гонаһтары, ҡуйы болот кеүек, Уның Изге Рухы хозурын ҡаплап ҡуйҙы. Әммә яуызлыҡ уртаһында бала Самуил Күккә тоғро булып ҡалды, һәм Илий йортона ҡарата хөкөм итеү хәбәре Самуилдың Иң Юғары Алланың пәйғәмбәре булараҡ йөкмәтелгән хеҙмәте ине.”
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
“‘Nyaya n’Nyankopɔn yɛɛ den wɔ nna no mu; na anisoadehu a ɛda guankɔbea so biara nni hɔ. Na ɛbaa saa bere no mu sɛ, bere a Eli da ne tenabea, na n’ani afi ase reyɛ kusuu ma ontumi nhu ade; na ansa na Nyankopɔn kanea no bedum wɔ Awurade asɔredan no mu, baabi a na Nyankopɔn Adaka no wɔ, na Samuel ada hɔ redɔm no; na Awurade frɛɛ Samuel.’ Esiane sɛ abofra no susuwii sɛ ɛyɛ Eli nne nti, ɔde ntɛm kɔɔ ɔsɔfo no mpa nkyɛn, kae sɛ, ‘Me ni; efisɛ wofrɛɛ me.’ Mmuae no ne sɛ, ‘Mammfrɛ wo, me ba; kɔda bio.’ Mprɛnsa na wɔfrɛɛ Samuel, na mprɛnsa nso ogyaee so saa ara. Afei Eli huu ampa sɛ frɛ a ɛyɛ ahintasɛm no yɛ Nyankopɔn nne. Awurade twaa ne somfo a wayɛ panyin, ɔbarima a ne ti afi dwow, no ho kɔe, na ɔne abofra bi bɛkasae. Eyi ankasa yɛɛ Eli ne ne fi so animtia a ɛyɛ yaw nanso ɛfata.” Patriarchs and Prophets, 581.
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
ၝလိ၏အိမ်တော်ပျက်ကွက်ဖောက်ပြန်ခြင်း၌ ထင်ရှားသောရူပါရုံမရှိခဲ့သဖြင့်၊ ထိုနေ့ရက်များ၌ ထာဝရဘုရား၏နှုတ်ကပတ်တော်သည် “အဖိုးတန်” လျက်ရှိခဲ့သည်။ “အဖိုးတန်” ဟု ဘာသာပြန်ထားသော ဟေဗြဲစကားလုံး၏အဓိပ္ပာယ်မှာ “ရှားပါးသော” ဟူ၍ဖြစ်သည်။ 1844 ခုနှစ်မှ 1884 ခုနှစ်အထိ လာအိုဒီကိယာ အက်ဒဗင်တစ်ဝါဒအား “ထင်ရှားသောရူပါရုံများ” ပေးအပ်ခဲ့သည်။ ထိုအရာကို ဖိလဒယ်ဖိယ မီလာရေးလှုပ်ရှားမှု၏ သမိုင်းတွင် ပထမဦးစွာ တည်ထောင်အတည်ပြုခဲ့ပြီး၊ 1856 ခုနှစ်တွင် ဖိလဒယ်ဖိယလှုပ်ရှားမှုသည် လာအိုဒီကိယာလှုပ်ရှားမှုသို့ ကူးပြောင်းသွားခဲ့ကြောင်း စတင်ဖော်ထုတ်သတ်မှတ်လာခဲ့သော်လည်း၊ ဘုရားသခင်သည် စိတ်ရှည်တော်မူ၍ ကရုဏာတော်ကြီးမားတော်မူသောကြောင့် ထင်ရှားသောရူပါရုံများသည် ဆက်လက်ရှိနေခဲ့သည်။
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
ᱛᱟᱦᱚᱞ 1863 ᱨᱮ, ᱵᱷᱤᱛᱤ ᱥᱟᱹᱛᱭᱟᱹᱱᱤᱠ ᱥᱟᱹᱛᱭᱟᱹᱠᱚ ᱵᱤᱨᱩᱫᱽ ᱨᱮ ᱵᱤᱫᱨᱚᱦ ᱮᱦᱚᱵ ᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ “open visions” 1884 ᱫᱷᱟᱵᱤᱡ ᱪᱟᱞᱟᱣ ᱮᱱᱟ᱾ ᱛᱟᱦᱚᱞ ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱨᱮ ᱢᱤᱫ ᱵᱚᱫᱚᱞ ᱦᱚᱭ ᱮᱱᱟ᱾ Ezekiel ᱟᱠᱟᱫ ᱮᱭᱟᱭ ᱨᱮ, ᱚᱱᱟ ᱯᱩᱱ ᱟᱠᱚᱠᱟᱱᱟᱜ ᱠᱟᱹᱠᱤᱡ ᱦᱤᱸᱥᱟᱹ ᱨᱮ ᱵᱟᱹᱲᱛᱤ ᱦᱩᱫᱤᱥ ᱛᱮ ᱪᱤᱛᱟᱹᱨᱮ ᱦᱩᱭ ᱟᱠᱟᱱᱟ᱾ 1884 ᱫᱚ, ᱯᱨᱚᱛᱷᱚᱢ ᱯᱮᱲᱦᱤ ᱨᱮᱭᱟᱜ ᱥᱟᱢᱤᱯ ᱪᱟᱵᱟ ᱟᱨ ᱫᱚᱥᱚᱨ ᱯᱮᱲᱦᱤ ᱨᱮᱭᱟᱜ ᱮᱦᱚᱵ ᱠᱚ ᱩᱫᱩᱜ ᱮᱫᱟᱭ᱾ Advent ᱨᱮᱭᱟᱜ ᱤᱛᱤᱦᱟᱥ ᱫᱚ ᱫᱚᱠᱩᱢᱮᱱᱴ ᱮᱢ ᱮᱫᱟᱭ ᱡᱮ 1881 ᱨᱮ, ᱟᱨ ᱛᱟᱦᱚᱞ 1882 ᱨᱮ ᱫᱚᱦᱲᱟ ᱫᱚ, ᱵᱤᱫᱨᱚᱦ ᱨᱮ ᱵᱟᱨ ᱜᱩᱨᱩᱛᱱᱚᱜ ᱵᱟᱹᱲᱛᱤ ᱦᱩᱭ ᱮᱱᱟ᱾
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
Ɔfe 1881 mu no, General Conference no Titenani (George Butler) kyerɛw atesɛm ahorow bi na ɔde kɔtoo Review and Herald mu, a emu na ɔkaa sɛ Bible no afa horow bi wɔ honhom mu nkanyan pii sen afa afoforo, na n’atetesɛm no awiei no, ɔde nsa kyerɛɛ Bible no mu afa bi mpo sɛ wonnyaa honhom mu nkanyan. Eyi akyi wɔ 1882 mu no, Uriah Smith, a na ɔyɛ nhoma tintim adwuma no mu kannifo, na saa bere no ara na ɔyɛ sukuu ne nkyerɛkyerɛ adwuma no mu kannifo nso, fii ase kyerɛkyerɛɛ sɛ, bere a wɔdaa daakye ho nkɔmhyɛ anaa atwam bere mu kronkron abakɔsɛm adi kyerɛɛ Onuawa White no, na ne nsɛm no fi honhom mu nkanyan mu; nanso ɔkasae sɛ, bere a ɔde asɔre no mufo ankorankoro sintɔ ahorow no kyerɛe no de, na ɛyɛ ne su nipa adwene nko ara.
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
1881-ym ɔbonsam nam asafo no panyin so tuaa ɔko a emu da hɔ tiaa King James Bible no tumidi; na afe a edi hɔ no mu nso, nwomasua ne nhoma tintim adwuma no kannifo de ɔkwan koro no ara so tow hyɛɛ Nkɔmhyɛ Honhom no tumidi so. Efi 1884 rekɔ no, adanse no ne sɛ, nna no mu na anisoadehu a emu da hɔ biara nni hɔ. Efi 1863 kosi 1881 no, atuatew no kɔɔ so yɛɛ kɛse araa ma ɛfaa Bible no ne Nkɔmhyɛ Honhom no ho ka ho, na ɛannyina hɔ sɛ ɛda nkyerɛyɛɛ fapem ahorow no nkutoo.
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
သေခေလအခန်းကြီး ၈ တွင် ဖော်ပြထားသော စက်ဆုပ်ရွံရှာဖွယ် အမှုလေးရပ်သည် ယေရုရှလင်၏ ခေါင်းဆောင်မှုကို ကိုယ်စားပြုသော အသက်ကြီးသူတို့အားဖြင့် အကောင်အထည်ဖော်ခြင်းခံရသည်။ ထိုယေရုရှလင်သည် ၁၈၆၃ ခုနှစ်တွင် Laodicean Adventism အဖြစ် ဥပဒေအရ ဘုရားကျောင်းအဖွဲ့အစည်းတစ်ရပ်အနေဖြင့် စတင်ခဲ့သည်။ ထိုအချိန်က Review and Herald တွင် ဆောင်းပါးတစ်ပုဒ် ထုတ်ဝေခဲ့ပြီး၊ သမိုင်းပညာရှင်အချို့က ထိုဆောင်းပါးကို James White ရေးသားခဲ့သည်ဟု သတ်မှတ်ကြသော်လည်း၊ ဆောင်းပါးနှင့်သက်ဆိုင်သော မှတ်တမ်းအထောက်အထားများအရ အမှန်တကယ်ရေးသားသူမှာ Uriah Smith ဖြစ်ကြောင်း ပိုမိုညွှန်ပြနေသည်။ သို့ရာတွင် မည်သို့ပင်ဖြစ်စေ၊ ယေရိခေါမြို့ကို ပြန်လည်တည်ဆောက်ခြင်းအပေါ် ကျရောက်သော ကျိန်စာသည် James White အားဖြင့် ထင်ရှားစွာ ပြည့်စုံခဲ့ပြီး၊ အတုအယောင် ၁၈၆၃ ဇယားကို ဖန်တီးခဲ့သူမှာ Uriah Smith ဖြစ်သည်။ ၁၈၈၁ ခုနှစ်ရောက်သည့်အခါ General Conference ၏ ဥက္ကဋ္ဌသည် သမ္မာကျမ်းစာ၏ ပြည့်စုံသော အာဏာပိုင်မှုကို ဆန့်ကျင်ငြင်းခုံသော ဆောင်းပါးများကို Review and Herald တွင် ထည့်သွင်းဖော်ပြနေခဲ့ပြီး၊ ထို့နောက် နောက်တစ်နှစ်တွင် Uriah Smith သည် Spirit of Prophecy ၏ အာဏာပိုင်မှုကို တိုက်ခိုက်ခြင်း စတင်ခဲ့သည်။
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
Los hombres ancianos que se suponía debían ser los guardianes iban a la cabeza en un ataque abierto que comenzó con un ataque contra las verdades fundamentales representadas en el sueño de Miller e ilustradas en las dos tablas de Habacuc. A partir de allí comenzaron a atacar a los dos testigos: la Biblia y el Espíritu de Profecía. En el mismo período de tiempo (a comienzos de la década de 1880), el dirigente de la obra de salud, John H. Kellogg, comenzó a introducir en la dirigencia de la iglesia el espiritualismo del panteísmo. En 1881, James White fue puesto a descansar, y la hermana White se hallaba en medio de una rebelión creciente de la dirigencia de la estructura educativa, sanitaria y política de la iglesia.
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
1856-ны ис хьалха кхаьчначу хаамана, цуьнанехь «ворхӀ шера» аьлла кӀеззиг кхечу серлонца, шулай‑а Лаодикеях лаьцна хаам болуш, тӀеэцар дац дара, тӀаккха Делаьс цуьнна меттигдаьккхина хаам Миннеаполисехь 1888 шеран Генеральни конференцехь дахайта лаьттара, Элдерш Джоунс а Ваггонер а бахьанаш долчу хааманца. Уьшнахь хаам керла хаам бацара, тӀаккха уьшнахь хаамна дуьхьалъелларшна Сестра Уайт маттохуш йолуш, цо билгалдаьккхина, бунт хиларшна шенна хетара, Джоунс а Ваггонер а хаамна дуьхьалъелла уьшнахь деш долу тӀедиллар — къена мехкаш а, цо аьллачохь, къена бух тӀехьеларш а, ларбаран шайн масъулиятехь даггара латтар ду. Церан бунтана гайтина, 1888 шеран хир дуьхьал, уьш кхин ца кхетара, бух тӀехьеларш мичара ду аьлча, бух тӀехьелар долу бакъдолуш Христосан нийсалле йу. Межаш а Уильям Миллеран бакъонаш а йолчу контекстехь цо иштта аьлла:
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Amənə bəḷi aləlləw nəgəroĉ ənnəgəḍa yəmiyadergəw mən nəw Kristənna, mən nəw həqət, mən nəw yətəqəbbəlnəw əmanət, mən nəw yäMäṣḥaf Qəddus həggoc — kəfələyna səlṭan yätäsätut həggoc. Səboc bəzuwoc ləəmānāĉĉəw yämiyətəkälakäl məkniyat bila, bəgudayun həqət lay yäbäqä məskər bila yəmanalu. And hasab kəəndehon, yärasu yäqäddäm yäzäggajju asəbayoc gar kətaññamma, fəṭənaw təqəbbälaw. Kəməkniyat wədə əticät ayasəbūm; əmanatāĉĉəw əwnətənña mäsärät yäläwəm, bəfətənna gize isəwoc läsänd lay endägänəbbu yägənzäbalu.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
«Кімде-кім Қасиетті Жазбалар жөніндегі өзінің қазіргі жетілмеген білімін құтқарылуы үшін жеткілікті деп ойлап, соған қанағаттанып тынышталса, ол өлімге апаратын алдамшылыққа сүйеніп отыр. Қателікті ажыратып, шындық ретінде тықпаланған дәстүр мен ырымшылдықтың бәрін әшкерелей алуы үшін, Жазба дәлелдерімен толық қаруланбағандар көп. Шайтан Мәсіх Ізгі хабарының қарапайымдылығын бүлдіру үшін Құдайға ғибадат ету ісіне өз ойларын енгізді. Қазіргі ақиқатты ұстанамыз дейтіндердің көпшілігі әулиелерге біржола тапсырылған сенімнің нені білдіретінін—сендердегі Мәсіх, даңққа деген үмітті—білмейді. Олар ежелгі межелерді қорғап жүрміз деп ойлайды, бірақ өздері салқынқанды да немқұрайлы. Олар сүйіспеншілік пен сенімнің шынайы ізгілігін өз тәжірибесіне тоқып енгізудің және иеленудің не екенін білмейді. Олар Киелі кітапты мұқият зерттеушілер емес, қайта жалқау әрі ынтасыз. Қасиетті Жазбаның аяттары жөнінде пікір қайшылығы туған кезде, мақсатты түрде зерттемеген және неге сенетінін нық білмейтін солар ақиқаттан тайып кетеді. Біз баршаға Құдайлық ақиқатты ыждағатпен зерттеудің қажеттілігін сіңіруіміз керек, сонда олар ақиқаттың не екенін шынымен білетінін біле алады. Кейбіреулер өздерін көп білім иесіміз деп санап, өз жағдайына разы болады, бірақ оларда іске деген құлшыныс та, Құдайға және Мәсіх өзі үшін жанын қиған жандарға деген жалынды сүйіспеншілік те, Құдайды ешқашан танымаған адамдардан артық емес. Олар Киелі кітапты оның кемігі мен майлылығын өз жандарына сіңіру үшін оқымайды. Олар оны өздеріне сөйлеп тұрған Құдайдың даусы деп сезінбейді. Бірақ егер біз құтқарылу жолын түсінгіміз келсе, егер Әділдік Күнінің сәулелерін көргіміз келсе, Қасиетті Жазбаларды белгілі бір мақсатпен зерттеуіміз керек, өйткені Киелі кітаптың уәделері мен пайғамбарлықтары құтқарылудың Құдайлық жоспарына даңқтың айқын шұғылаларын төгеді, ал сол ұлы шындықтар анық ұғынылмай жүр». The 1888 Materials, 403.
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
Va e ta thuhla hi a ni a, kum 1888 hun lai a a thutak sawina atanga lak chhuah a ni; chutih laiin anmahniin an hre lo chungchangin, helna mite chuan hmunphung a siam chu baihmun chungah an sa tih a hrilh fiah a. A ti a, “Tunah hun thutak ringa an inti mi tam tak chuan, hrilh hmasa a mi thianghlimte hnêna pek tawh rinna chu eng nge a ni tih an hre lo—nangmahah Krista, ropuina beiseina. Anni chuan hriatdan hlui thutengte humhalh an tum niin an inngaih a, mahse an lum lo va, an ngaihthah.” A hrilh fiah a, anni chu Laodikea dinhmunah la awm reng an ni, a chhan chu “an lum lo” vang a ni. Tin, “hrilh hmasa a mi thianghlimte hnêna pek tawh rinna—nangmahah Krista, ropuina beiseina” tih pawh a hrilh fiah bawk. Krista chu kumkhua Lungphum a ni a, kumkhua Lungphum a nih avangin, Miller mangangah hmu chuanlungte chu amah a entir.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Предупреждение уже дано: нельзя допустить, чтобы вошло что-либо, что поколеблет основание веры, на котором мы созидали с того самого времени, как в 1842, 1843 и 1844 годах пришла эта весть. Я была в этой вести, и с тех пор стою перед миром, верная свету, который Бог дал нам. Мы не намерены сойти с той платформы, на которую были поставлены, когда день за днём искали Господа в искренней молитве, взыскуя света. Неужели вы думаете, что я могла бы отказаться от света, который Бог дал мне? Он должен быть для меня как Вечная Скала. Он руководил мною с самого времени, как был дан.” Review and Herald, 14 апреля 1903 г.
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
Ukhyomba alondwela iñganekwane ebalulekileyo mayelana nabavukeli, abo ababengabantu bakaHezekeli bakudala, lapho esithi, “Abacabangi besuka embangeleni baye emphumeleni.” Ababi abakwazi noma abafuni ukucabanga besuka embangeleni baye emphumeleni. Umphumela womhlangano we-General Conference ka-1888 wawunokuvukela okukhulu kangangokuba uSister White wanquma ukuhamba, kodwa umholi wakhe oyisingelosi wamyala ukuthi kumelwe ahlale futhi aqophe umlando ofananayo wokuvukela kukaKora, uDathani no-Abiramu. Ukuvukela kwabantu bakudala kwakungumphumela, kanti imbangela kwakuwukwenqatshwa komlayezo waseLawodikea owafika nokukhanya okwande kwe-“seven times” ngo-1856, kwase kukhula kwaba ukuvukela izisekelo ngo-1863, okwase kuholela ekuhlaselweni kuqala kweBhayibheli bese kuba koMoya Wokuprofetha, kanye nokwethulwa komoya wobuthakathi kaKellogg.
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
Por supuesto, los historiadores de los hombres antiguos, a lo largo de la historia, han encubierto las verdades relacionadas con la rebelión con basura, tradiciones, costumbres y platos de fábulas, pues quienes participan en ese tipo de rebelión siempre procuran ocultar las pruebas.
Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.
Ðía yéego áłahjígo ádeestsʼą́ą́ʼígíí, shikaadééł dóó bíhígíí tʼáá ajiłiiłígíí chʼil nihá shikaadééł doo bikʼehgo yáhootʼéego, dóó niiʼałchinígíí, Háíshąʼ nihíjiʼígíí yáʼátʼéeh? dóó háíshąʼ nihíhólnéʼ? Isaiah 25:19.
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
वर्स में यशायाह जिन पुरुषों को संबोधित कर रहा है, वे वही हैं जिन्हें वह “यरूशलेम में इस प्रजा पर राज्य करने वाले ठट्ठा करने वाले पुरुष” के रूप में पहचानता है, और वही प्राचीन पुरुष हैं जिन्हें यहेजकेल अध्याय आठ में प्रजा के रखवाले होना था। यहेजकेल की गवाही में, दूसरे घृणित काम पर, जो एडवेंटवाद की दूसरी पीढ़ी को चिह्नित करता है, वे उन प्रश्नों का उत्तर देते हैं जिन्हें यशायाह के ठट्ठा करने वाले पुरुष पूछते हैं: “क्योंकि वे कहते हैं, यहोवा हमें नहीं देखता; यहोवा ने पृथ्वी को त्याग दिया है” (यहेजकेल 8:12)।
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
آوائی» بر آن تاریخنگارانِ تجدیدنظرطلب اعلام شده است که میکوشند حقیقتِ آن عصیان را که به وقایع سال 1888 انجامید و در آن سال رخ داد، بپوشانند.
We will continue this study in the next article.
Ád w nekk ci njàngum bii ci bind bi ci topp.
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
“Minneapolis hmaahneiha chungchângin nangni hnênah ka sawi a ngai. Eng emaw tiin, ka hmu leh ka hriat chuan, dodâlna thlarau chak tak chu a luah avângin, hmaahneiha chu ka chhuak ta ang tiin ka ruahman tawh a ni. Upa Morrison leh Upa Nicola chungah thuneitu taka a hnathawh thlarau chu ka pawm thei lo va, rei lo te pawh ka pawm thei lo. Nangni chu eng ang thlarauin nge in awm tih hi ka ringhlo thei lo. A chiang takzetin chu Pathian Thlarau a ni lo. Tin, he bumna ah hian in chhunzawm leh mai loh nân, tunah hian ka lo ziak che u a ni.
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
«Минеаполисто узагыраак калбоону чечкенимден кийинки түнү, түшпү же түнкү аянбы — так айта албайм — узун бойлуу, сүрдүү көрүнгөн бир инсан мага кабар алып келип, Кудайдын эрки менин өз милдетимдин ордунда турушум экенин, ал эми Кудай Өзү мага жардамчы болуп, Ал мага бере турган сөздөрдү айтууда мени колдоп турарын ачып берди. Ал мындай деди: “Бул иш үчүн Теңир сени көтөрүп чыгарган. Анын түбөлүктүү колдору сенин астыңда. Бул жыйындан өмүр үчүнбү же өлүм үчүнбү чечимдер кабыл алынат; кимдир бирөө сөзсүз кыйрап кетүүгө тийиш дегендик эмес, бирок рухий текебердик жана өзүнө ишенүү эшикти жаап коёт, ошондуктан Ыйса да, Анын Ыйык Рухунун күчү да кабыл алынбай калат. Аларга дагы бир мүмкүнчүлүк берилет: алдануудан арылып, тобо кылып, күнөөлөрүн моюнга алып, Машаякка келип, айыгышы үчүн Ага кайрылып өзгөрүлүшөт.”»
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
“Maata, ‘Siga-me.’ Eha segi ha’u-nia guia, no nia lori ha’u ba uma sira oioin iha ne’ebé maun-alin sira hela, no nia dehan, ‘Rona liafuan sira ne’ebé ko’alia hela iha nee, tanba sira hakerek ona iha livru rejistu nian, no liafuan hirak-ne’e sei iha kbiit atu kondena hotu-hotu ne’ebé hala’o parte ida iha servisu ida-ne’e ne’ebé la tuir espírito sabedoria ne’ebé mai husi leten, maibé tuir espírito ne’ebé la tun husi leten, maibé husi kraik.’”
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
“Ndzi yingisele marito lama vuriweke lama faneleke ku endla leswaku un’wana ni un’wana exikarhi ka lava ma vuleke va khomiwa hi tingana. Marito ya ku hleka hi vavabyi ma hundziseriwile ku suka eka un’we ku ya eka un’wana, ku sandza vamakwavo A. T. Jones, E. J. Waggoner, na Willie C. White, na mina. Ndhawu ya mina ni ntirho wa mina swi boxiwile hi ku ntshunxeka hi lava a va fanele va ri karhi va tirha ntirho wo titsongahata emahlweni ka Xikwembu ni ku lulamisa timbilu ta vona hi voxe. A ku ri kona hi ku vonaka ku kokeka ko tshama va anakanya hi swo biha leswi anakanyiwaka ni hi marito ya miehleketo ya vamakwavo ni ntirho wa vona, leswi a swi nga ri na masungulo entiyisweni, ni eku kanakeni, ni eku vulavuleni, ni eku tsaleni swilo swo bava hikwalaho ka ku kanakana ni ku vutisa ni ku pfumala ripfumelo.”
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
“Сказа моят водач: „Това е записано в книгите като против Исус Христос. Този дух не може да бъде в съзвучие с Духа на Христос, на истината. Те са опиянени от духа на съпротива и не знаят, не повече от пияницата, какъв дух владее думите им или постъпките им. Този грях е по особен начин оскърбление за Бога. Този дух не носи повече никакво подобие с Духа на истината и правдата, отколкото духът, който подбуди юдеите да образуват съюз, за да се съмняват, да критикуват и да шпионират Христос, Изкупителя на света.״
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
«Min guía me dijo que había habido un testigo de aquella conversación sin Cristo, aquella charla de la chusma que evidenciaba el espíritu que impulsaba las palabras. Cuando entraron en sus habitaciones, ángeles malos entraron con ellos, porque cerraron la puerta al Espíritu de Cristo y no quisieron escuchar Su voz. No hubo humillación del alma delante de Dios. Rara vez se oía la voz de la oración; pero la crítica y las afirmaciones exageradas y las suposiciones y conjeturas y la envidia y los celos y las malas sospechas y las falsas acusaciones estaban a la orden del día. Si sus ojos hubiesen sido abiertos, habrían visto aquello que los habría alarmado: el regocijo de los ángeles malos. Y habrían visto también a un Vigilante que había oído cada palabra y había registrado estas palabras en los libros del cielo. »
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
“Ñu ma xamal ne ci waxtu woowu, du am njariñ soo bëggee def benn dogal ci yooni njàngale yi, walla ci li mooy dëgg, mbaa nga yaakaar ne dina am xel mu jub ci seet gu dëggu; ndaxte am na woon benn booloo buy jëfandikoo ngir bañ benn coppite ci benn xalaat walla ci benn taxawaay bu ñu jëmoon, ni Yawut ya defoon. Sama Njiit waxoon na ma lu bare te amuma sañ-sañu bind ko. Gis naa sama bopp ma toog ci kaw lal bi, ak xol bu metti ak tiis, te it ak xel mu dëgër ngir taxaw ci sama bérab bu war, ba jeexee ndaje mi, te ba noppi xaar tegtali Xelum Yàlla miy wax ma ni ma wara doxale ak anam wi ma wara topp.” The 1888 Materials, 277, 278.