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.
Mnamo mwaka 1884, Ellen White alipata ono lake la mwisho la wazi. Lilitolewa Portland, Oregon. Ono lake la kwanza la wazi lilitolewa mwaka 1844, katika Portland, Maine. Daima Yesu huonyesha mwisho wa jambo kwa mwanzo wa jambo.
“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.
«Pas longtemps après l’expiration du temps, en 1844, ma première vision me fut accordée. Je rendais visite à Mme Haines, à Portland, une chère sœur en Christ, dont le cœur était uni au mien ; nous étions cinq, toutes des femmes, agenouillées en silence devant l’autel domestique. Pendant que nous priions, la puissance de Dieu vint sur moi comme je ne l’avais jamais ressentie auparavant. »
“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.
«ฉันดูประหนึ่งว่าตนเองถูกห้อมล้อมด้วยแสงสว่าง และกำลังลอยสูงขึ้นจากแผ่นดินทีละน้อย ๆ ฉันหันไปมองหาเหล่าประชากรแห่งการเสด็จมาของพระคริสต์ในโลก แต่ไม่อาจพบพวกเขาได้ เมื่อมีเสียงหนึ่งกล่าวแก่ฉันว่า ‘จงมองอีกครั้งหนึ่ง และจงมองให้สูงขึ้นอีกเล็กน้อย’ เมื่อได้ยินดังนั้น ฉันจึงเงยตาขึ้น และเห็นทางสายหนึ่งซึ่งตรงและคับแคบ ยกสูงอยู่เหนือโลก บนทางสายนี้ เหล่าประชากรแห่งการเสด็จมาของพระคริสต์กำลังเดินทางไปสู่นครซึ่งอยู่ ณ ปลายทางอีกด้านหนึ่งของทางนั้น เบื้องหลังพวกเขา ณ ตอนต้นของทาง มีแสงสว่างเจิดจ้าตั้งไว้ดวงหนึ่ง ซึ่งทูตสวรรค์องค์หนึ่งบอกฉันว่าเป็น ‘เสียงร้องเวลาเที่ยงคืน’ [ดู มัทธิว 25:6] แสงสว่างนี้ส่องตลอดแนวทาง และให้แสงแก่เท้าของพวกเขา เพื่อพวกเขาจะได้ไม่สะดุด»
“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.
«ඔව්හු තමන්ගේ නෙත් ඔවුන්ට ඉදිරියෙන්ම සිටිමින් ඔවුන් නගරයට නායකත්වය දෙන යේසුස් වෙත ස්ථිරව යොමුකරගෙන සිටියා නම්, ඔව්හු ආරක්ෂිත වූහ. නමුත් ඉක්මනින්ම සමහරුන් වෙහෙසට පත්ව, නගරය බොහෝ දුරින් ඇති බවත්, තමන් ඊට පෙරම එයට ඇතුල් විය යුතුව තිබූ බවත් කීහ. එවිට යේසුස් තමන්ගේ මහිමාන්විත දකුණු භුජය ඔසවා ඔවුන් උද්යෝගමත් කළසේක; උන්වහන්සේගේ භුජයෙන් ආලෝකයක් නිකුත් වී ඇඩ්වෙන්ට් සමූහය මත තිරෙමින් ගියේය, ඔව්හු ‘Alleluia!’ යයි කෑ ගැසූහ. තවත් සමහරුන් අවිචාරයෙන් තමන්ගේ පිටුපස තිබූ ආලෝකය ප්රතික්ෂේප කර, තමන් මෙතරම් දුරට ගෙනායෙ දෙවියන් නොවන බව කීහ. ඔවුන්ගේ පිටුපස තිබූ ආලෝකය නිවී ගොස්, ඔවුන්ගේ පාද සම්පූර්ණ අන්ධකාරයේ තැබීය; ඔව්හු අඩිපාර වැරදෙමින්, ලකුණද යේසුස්වහන්සේද නොදකිමින්, මාර්ගයෙන් පහළට වැටී, පහළ තිබූ අන්ධකාරමය දුෂ්ට ලෝකය තුළට ඇද වැටුණහ.» 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.
ट्रांक्विलिनो व्हाइटक आर्थर एल. व्हाइट द्वारा लिखल एलेन व्हाइटक छह-खंडीय जीवनीमे, ओ 1893 General Conference Session में जॉन लफबरो द्वारा देल गेल एक बयानक अभिलेख करैत छथि।
“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.
«Лафборо, выступая с обращением на сессии Генеральной конференции девять лет спустя, заявил: «Я видел сестру Уайт в видении около пятидесяти раз. Впервые — около сорока лет назад.... Её последнее публичное видение было в 1884 году, в лагерном собрании в Портленде, штат Орегон». Ellen White Biography, том 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.
ᱚᱱᱟ 1884 ᱥᱟᱞ ᱛᱟᱭᱚᱢ ᱦᱚᱸ ᱥᱩᱯᱩᱱ ᱟᱨ ᱫᱟᱨᱥᱚᱱ ᱧᱟᱢ ᱞᱮᱠᱟ ᱛᱟᱦᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱥᱟᱱᱢᱟᱱ ᱨᱮ ᱚᱲᱟᱜ ᱫᱟᱨᱥᱚᱱ ᱡᱚᱠᱷᱟᱱᱟ ᱪᱟᱞᱤᱥ ᱥᱮᱨᱢᱟ ᱛᱟᱭᱚᱢ ᱛᱤᱡᱟᱹ ᱮᱱᱟ ᱟᱨ ᱮᱦᱚᱵ ᱟᱨ ᱢᱩᱪᱟᱹᱫ ᱥᱮᱨᱮᱧ ᱚᱲᱟᱜ ᱫᱟᱨᱥᱚᱱ ᱵᱟᱨᱦᱚᱱ ᱯᱚᱨᱴᱞᱮᱱᱰ ᱧᱩᱛᱩᱢ ᱫᱷᱚᱨᱚᱢ ᱥᱟᱦᱟᱨ ᱨᱮ ᱦᱚᱭ ᱮᱱᱟ᱾ ᱯᱟᱹᱦᱤᱞ ᱥᱟᱦᱟᱨ ᱭᱩᱱᱟᱭᱴᱮᱰ ᱥᱴᱮᱴᱥ ᱨᱮᱱ ᱯᱩᱨᱩᱵ ᱫᱷᱟᱨᱮ ᱨᱮ ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱢᱩᱪᱟᱹᱫ ᱥᱟᱦᱟᱨ ᱯᱚᱥᱪᱤᱢ ᱫᱷᱟᱨᱮ ᱨᱮ ᱛᱟᱦᱮᱱᱟ᱾ ᱠᱤᱪᱷᱩ ᱞᱚᱠ ᱮᱴᱟᱜ ᱠᱟᱛᱮ ᱠᱚ ᱠᱚᱣᱟ ᱡᱮ ᱱᱚᱣᱟ ᱥᱟᱛᱭᱚ ᱢᱟᱱᱣᱟ ᱠᱚᱭᱤᱱᱥᱤᱰᱮᱱᱥ ᱪᱟᱲᱟ ᱟᱨ ᱠᱤᱪᱷᱩ ᱮᱴᱟᱜ ᱠᱚ ᱠᱚᱣᱟ ᱡᱮ ᱚᱲᱟᱜ ᱫᱟᱨᱥᱚᱱ ᱨᱮᱱ ᱩᱫᱫᱮᱥᱭ ᱯᱩᱨᱟᱹ ᱮᱱᱟ, ᱚᱱᱟᱛᱮ ᱯᱨᱟᱵᱷᱩ ᱪᱟᱞᱤᱥ ᱥᱮᱨᱢᱟ ᱛᱟᱭᱚᱢ ᱚᱱᱟᱠᱚ ᱢᱩᱪᱟᱹᱫ ᱠᱮᱫᱟᱭ᱾
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
La véritable raison tient à la désobéissance et à la rébellion croissantes contre le don de prophétie qui avait été accordé au mouvement millérite.
“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情形而心中沉重；而我自己又软弱无力，不能帮助你们。我知道，不信的酵正在发动。那些轻忽上帝圣言明白训诫的人，也是在轻忽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。然而，有一次我正在祷告的时候，主驱散了黑暗，大光充满了房间。上帝的一位天使在我身旁，我仿佛置身于巴特尔克里克。我在你们的议会之中；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。我的心灵受了如此深的创伤，以致我不知该怎样行，也不知该说什么。有些事我不能提起。我蒙指示，不可将这事告诉任何人，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.
«نکته شدم که نوری را که به من عطا شده بود گرد آورم و بگذارم پرتوهای آن بر قوم خدا بتابد. این کار را در مقالاتی در نشریات انجام دادهام. در طی ماهها، تقریباً هر بامداد ساعت سه برمیخاستم و مطالب گوناگونی را که پس از آنکه دو شهادت اخیر در باتل کریک به من داده شد، نوشته بودم گرد میآوردم. این امور را مینوشتم و با شتاب برای شما میفرستادم؛ اما از مراقبت شایسته از خود غفلت کرده بودم، و در نتیجه زیر بار آن از پا درآمدم؛ همه نوشتههایم بهموقع تکمیل نشد تا در کنفرانس عمومی به شما برسد.»
“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.
« Encore une fois, pendant que j’étais en prière, le Seigneur se révéla. Je me trouvais de nouveau à Battle Creek. J’étais dans bien des maisons et j’entendais vos paroles autour de vos tables. Les détails, je n’ai pas maintenant la liberté de les rapporter. J’espère n’être jamais appelée à les mentionner. J’eus aussi plusieurs rêves des plus saisissants. »
“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.
«Tʼi̱diił nihá áyoo hólǫ́ǫgo Diyin God bizaad nisin? Haaʼáadahígíí nihíjiʼ iiná átʼéego bikáaʼgi ałdóʼ bikáaʼ dah siʼánígíí bee nihá nihaałtsʼáadah, dóó nihí kʼehjí nihá nidaʼnííd? Haaʼáadahígíí kʼad tʼáá ajiłiiʼígíí bee church ndani? Díí baa doo bee hołneʼgo, doo nihííyisí yáhootʼééłgo, doo chʼį́įdii tʼáá ajiłiiʼígíí dóó doo bee achʼįʼ naatʼáanii da tʼáá ákótʼéego, doo tʼáá íiyisí yáhootʼééł da. Ákótʼéego naakiłiiłgo tʼáá ajiłiiʼígíí nitsáhákees tʼáá ajiłiiʼígíí yáhootʼééłgo, doo hashtʼeego doo bééhózin da. Faith evidence bikáaʼgi siʼą́, doo demonstration bikáaʼgi da. Nihí Diyin God nihá nidaʼnííł nihá duty bizaad bee ádahooníłígíí nihá nihá daatsʼį́į́ʼgo, áádóó tʼáá ajiłiiʼí bee ákołʼą́ą́dę́ę́ʼgo nihá biniiyé łahgo naaltsoos bizaad nihá łahgo łahda hólǫ́ʼgo. Nihí tʼáá íiyisí nitsáhákees bee dooleeł, Diyin God bichʼįʼ yázhígo bizaad łahda haneʼígíí nihá nitsáhákees bee nihá nisin. Nihí inclination nihá yáhootʼééłígíí nihá doo bíighah da, áádóó conscience bizaad nihá bee ádahooníłígíí nihá obey dooleeł, doo baa nihí naaltsoosgo, doo baa nihí łahgo béésh bee hadíítʼį́į́łgo da, áko dooleełgo biniiyé nihá bitsʼą́ą́dę́ę́ʼígíí tʼáá nihá bitsʼį́į́d dooleeł, áádóó will dóó impulse nihá naatʼáanii dooleeł. Diyin God bizaad nihí tʼáá ajiłiiʼí nihá ánályééh, Diyin God Bił Chʼíʼéetiʼii doo nihí bee nihá daatsʼíísgo, doo nihá hashtʼeego doo nihá listen dooleeł da, dóó doo nihá obey dooleeł da, nihá nitsáhákees bee nihá nidaʼnííłígíí tʼáá ajiłiiʼí. Díí bizaad warning dahiitʼį́į́łgo nihá hólǫ́, counsel dahiitʼį́į́łgo nihá hólǫ́, reproof dahiitʼį́į́łgo nihá hólǫ́. Díí Diyin God bichʼįʼ light bizaad átʼé, Baa Naatʼáanii Nihookááʼ Dineʼé biniiyé. Nihí louder calls biniiyé nidaʼnííłgo nihá wait da, dóó opportunities yáʼátʼéehgo nihí biniiyé, light nihí bitsʼą́ą́dę́ę́ʼ dooleeł, áádóó nihí chʼį́įdii biyiʼ nihá yiłtsoh dooleeł.» 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.”
Σὴς Οὐάιτ ἐπεσήμανε ὅτι, ἐὰν ἐκδηλωνόταν συνεχιζόμενη ἀνταρσία ἐναντίον τῆς διακονίας της ὡς προφήτιδος, τὸ «φῶς ἐνδέχεται νὰ ἀποσυρθεῖ, καὶ» ὁ Λαοδικεὺς Ἀντβεντισμὸς θὰ «ἀφεθεῖ στὸ σκότος». Τὸ 1915, τὸ φῶς ἀποσύρθηκε. Ὁ Θεὸς ἦταν καὶ εἶναι πλήρως ἱκανὸς νὰ ἀναδείξει προφήτη ἢ προφήτιδα ὁποτεδήποτε Ἐκεῖνος ἐπιλέγει νὰ πράξει τοῦτο. Ἀνέδειξε τὸν Ἐλισαιὲ νὰ διαδεχθεῖ τὸν Ἠλία, ἀλλὰ μετὰ τὸ 1915 δὲν ἀναδείχθηκε κανένας ζῶν προφήτης, διότι ὁ Κύριος εἶχε «ἀποσύρει τὸ φῶς».
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.
So ff betekent? Zonder te weten welke taal “ff” is, kan ik geen betrouwbare vertaling geven. Stuur alstublieft de doeltaal voluit (bijvoorbeeld Frans, Fins, Filipijns, Afrikaans, enz.), dan vertaal ik de tekst precies volgens uw instructies.
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.
Israël d’autrefois illustre l’Israël moderne et, à l’époque de la rébellion pleinement manifestée, représentée par Éli et ses deux fils, Hophni et Phinées, il n’y avait « point de vision ouverte ». La raison en était leur grossière désobéissance et leur rébellion. Dieu ne change pas.
“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.
«Այլ նախազգուշացում ևս պետք է տրվեր Հեղիի տանը։ Աստված չէր կարող հաղորդակցվել քահանայապետի և նրա որդիների հետ. նրանց մեղքերը, ինչպես խիտ ամպ, փակել էին Նրա Սուրբ Հոգու ներկայությունը։ Բայց չարիքի մեջտեղում մանուկ Սամուելը հավատարիմ մնաց Երկնքին, և Հեղիի տան նկատմամբ դատապարտության պատգամը Սամուելի առաքելությունն էր՝ որպես Բարձրյալի մարգարե»։
“‘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.
“‘গোটেই সেই দিনবোৰত যিহোৱাৰ বাক্য দুষ্প্ৰাপ্য আছিল; প্ৰকাশ্য দৰ্শন নাছিল। আৰু সেই সময়ত, যেতিয়া এ’লী নিজৰ ঠাইত শুই আছিল, আৰু তেওঁৰ চকু ম্লান হ’বলৈ ধৰিছিল, যাতে তেওঁ দেখা নাপাইছিল; আৰু যিহোৱাৰ মন্দিৰত, য’ত ঈশ্বৰৰ নিয়ম-চন্দুক আছিল, ঈশ্বৰৰ দীপ নিবি যোৱাৰ আগতেই, আৰু শমূৱেল শুবলৈ শুই আছিল; তেতিয়া যিহোৱাই শমূৱেলক মাতিলে।’ সেই স্বৰক এ’লীৰ স্বৰ বুলি ভাবি, ল’ৰাটো তৎক্ষণাত পুৰোহিতৰ শয্যাৰ কাষলৈ দৌৰি গ’ল আৰু ক’লে, ‘মই ইয়াত আছোঁ; কিয়নো আপুনি মোক মাতিছিল।’ উত্তৰ আহিল, ‘মই তোমাক মতা নাছিলোঁ, মোৰ পুত্ৰ; পুনৰ শুই থাকা।’ তিনিবাৰ শমূৱেলক মতা হ’ল, আৰু তিনিবাৰেই তেওঁ একেই ধৰণে সঁহাৰি দিলে। তেতিয়া এ’লী নিশ্চিত হ’ল যে সেই ৰহস্যময় আহ্বান ঈশ্বৰৰ স্বৰেই। প্ৰভুৱে নিজৰ নিৰ্বাচিত দাস, পকাধৰা চুলিৰ সেই বৃদ্ধজনক, এৰি এক শিশু সৈতে আলাপ-সংলাপ কৰিবলৈ আগবাঢ়িছিল। এই কথাই নিজেই এ’লী আৰু তেওঁৰ গৃহৰ বাবে তিতা, তথাপি ন্যায়সঙ্গত, এক তিৰস্কাৰ আছিল।” 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.
उन दिनों एली के घराने की धर्मत्याग की अवस्था में कोई प्रकट दर्शन न था, क्योंकि यहोवा का वचन उन दिनों “बहुमूल्य” था। “बहुमूल्य” के रूप में अनूदित इब्रानी शब्द का अर्थ “दुर्लभ” है। 1844 से 1884 तक लौदीकियाई एडवेंटवाद को “प्रकट दर्शन” दिए गए। यह पहले फिलादिल्फियाई मिलरवादी आंदोलन के इतिहास में स्थापित हुआ, और 1856 में इसने यह पहचानना आरम्भ किया कि फिलादिल्फियाई आंदोलन लौदीकियाई आंदोलन में परिवर्तित हो चुका था, तौभी प्रकट दर्शन जारी रहे, क्योंकि परमेश्वर धीरजवन्त और दयालु है।
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.
Puis, en 1863, la rébellion contre les vérités fondamentales commença, mais les « visions ouvertes » se poursuivirent jusqu’en 1884. Alors, un changement se produisit. Au chapitre huit d’Ézéchiel, les quatre abominations sont présentées comme s’aggravant dans leur nature. 1884 représente la conclusion proche de la première génération et le commencement de la seconde génération. L’histoire adventiste atteste qu’en 1881, puis de nouveau en 1882, deux accroissements significatifs de la rébellion se produisirent.
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.
Mu 1881, perezida wa General Conference (George Butler) analemba ndipo anayika m’nkhani zotsatizana mu *Review and Herald*, mmene ankanenera kuti zigawo zina za Baibulo zinali zouziridwa kuposa zigawo zina, ndipo pofika kumapeto kwa nkhani zake anafikadi pozindikiritsa zigawo zina za Baibulo zimene sizinali zouziridwa. Pambuyo pa zimenezo, mu 1882, Uriah Smith, mtsogoleri wa ntchito yosindikiza mabuku, ndipo pa nthawiyo komanso mtsogoleri wa ntchito ya maphunziro, anayamba kuphunzitsa kuti pamene Mlongo White amaonetsedwa maulosi a m’tsogolo kapena mbiri yopatulika ya m’mbuyomo, mawu ake anali ouziridwa, koma ankatsutsa kuti, pamene ankalongosola zolakwa za pa moyo wa anthu a mpingo, imeneyo inali maganizo ake a umunthu chabe.
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.
Ka 1881, Satane o ile a hlasela pepenene bolaoli ba Bibele ea King James, ka seletsa sa mopresidente oa kereke; ’me selemong se ileng sa latela, moetapele oa mosebetsi oa thuto le oa khatiso a boela a hlasela ka mokhoa o tšoanang bolaoli ba Moea oa Boprofeta. Ho tloha ka 1884, bopaki ke hore mehleng eo ho ne ho se pono e bulehileng. Ho tloha ka 1863 ho isa ho 1881, bofetoheli bo ne bo eketsehile hoo bo ileng ba akarelletsa Bibele le Moea oa Boprofeta, ’me bo ne bo se bo sa emele feela ho lahloa ha metheo.
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.
चार घृणित कर्म, जो यहेजकेल अध्याय आठ में चित्रित किए गए हैं, प्राचीन पुरुषों के द्वारा किए जाते हैं, जो यरूशलेम के नेतृत्व का प्रतिनिधित्व करते हैं, जिसकी शुरुआत 1863 में लाओदीकियाई ऐडवेंटिज़्म के रूप में एक वैधानिक कलीसियाई संस्था के रूप में हुई। उसी समय Review and Herald में एक लेख प्रकाशित हुआ, जिसका लेखन कुछ इतिहासकार जेम्स व्हाइट को सौंपते हैं, यद्यपि उस लेख का प्रलेखन वास्तव में उसके वास्तविक लेखक के रूप में उरिय्याह स्मिथ की ओर अधिक संकेत करता है। जैसा भी हो, यरीहो के पुनर्निर्माण के विरुद्ध शाप जेम्स व्हाइट के द्वारा स्पष्ट रूप से पूरा हुआ, और उरिय्याह स्मिथ वह व्यक्ति था जिसने 1863 का जाली चार्ट तैयार किया। 1881 तक General Conference का अध्यक्ष Review and Herald में ऐसे लेख प्रकाशित करवा रहा था, जो बाइबल के पूर्ण अधिकार के विरुद्ध तर्क करते थे, और फिर अगले वर्ष उरिय्याह स्मिथ ने भविष्यद्वाणी की आत्मा के अधिकार के विरुद्ध आक्रमण आरम्भ किया।
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.
Abahungu ba kera, bari bakwiriye kuba abarinzi, ni bo bayoboye igitero cyeruye cyatangiriye ku gutera amahame shingiro y’ukuri agaragazwa mu nzozi za Miller kandi agashushanywa ku bisate bibiri bya Habakkuk. Uhereye aho batangiye kugaba ibitero ku batangabuhamya babiri, ari bo Bibiliya n’Umwuka w’Ubuhanuzi. Muri icyo gihe kimwe (mu ntangiriro z’imyaka ya 1880), umuyobozi w’umurimo w’ubuzima, John H. Kellogg, yatangiye kwinjiza mu buyobozi bw’itorero ubupfumu bw’ukwemera ko Imana iri muri byose. Mu 1881, James White yararuhutse, kandi Sister White yari ari hagati y’ubwigomeke bwari bugenda bwiyongera bw’ubuyobozi bw’inzego z’uburezi, z’ubuzima n’iza politiki z’itorero.
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:
پیامی که در سال 1856 رسیده بود، که همان نورِ افزونِ «هفت زمان» و نیز پیام به لائودیکیه بود، رد شده بود، و خداوند قصد داشت همان پیام را در کنفرانس عمومیِ مینیاپولیس در سال 1888، از طریق پیامی که مشایخ جونز و واگنر عرضه کردند، تکرار کند. پیام آنان پیامی تازه نبود، و هنگامی که کسانی که در برابر پیام ایشان مقاومت میکردند از سوی خواهر وایت مورد خطاب قرار گرفتند، او مشخص ساخت که شورشیان بر این باور بودند که مقاومت آنان در برابر پیام جونز و واگنر، بیانگر مسئولیت ایشان برای دفاع از علائمِ قدیم، که همان بنیادهای قدیم نیز هستند، میباشد. شورش آنان آشکار ساخت که تا سال 1888، ایشان دیگر درکی از این نداشتند که بنیادها چه هستند؛ و اینکه حقایقِ بنیادیْ معرفِ عدالتِ مسیح میباشند. او در زمینهٔ علائم و قواعد ویلیام میلر چنین اظهار داشت:
“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.
“Nous devrions savoir par nous-mêmes en quoi consiste le christianisme, ce qu’est la vérité, quelle est la foi que nous avons reçue, quelles sont les règles de la Bible — les règles qui nous ont été données par la plus haute autorité. Beaucoup croient sans avoir de raison sur laquelle fonder leur foi, sans preuves suffisantes quant à la vérité de la chose. Si l’on présente une idée qui s’harmonise avec leurs propres opinions préconçues, ils sont tout disposés à l’accepter. Ils ne raisonnent pas de la cause à l’effet; leur foi n’a pas de fondement véritable, et au temps de l’épreuve ils découvriront qu’ils ont bâti sur le sable.
“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.
“Ӯ, ки бо дониши ҳозираи нокомили худ аз Навиштаҳо қонеъ гашта, онро барои наҷоти худ кофӣ мепиндорад, бар фиреби марговар такя мекунад. Бисёранд касоне ки ба далелҳои Навиштаҳо ба таври комил мусаллаҳ нестанд, то тавонанд гумроҳиро бишносанд ва ҳар анъана ва хурофоте, ки ҳамчун ҳақиқат ба онҳо талқин шудаааст, маҳкум намоянд. Шайтон андешаҳои худро ба ибодати Худо дохил кардааст, то соддагии Инҷили Масеҳро фасод намояд. Шумораи зиёде аз онҳое ки даъво доранд ба ҳақиқати ҳозира имон меоваранд, намедонанд, ки он имоне, ки як бор ба муқаддасон супурда шуд, аз чӣ иборат аст,—Масеҳ дар шумо, умеди ҷалол. Онҳо гумон мекунанд, ки нишонаҳои қадимаро ҳимоя менамоянд, аммо гарм нестанду бепарвоанд. Онҳо намедонанд, ки ба таҷрибаи худ бофтани фазилати ҳақиқии муҳаббат ва имон ва соҳиб шудани он чӣ маъно дорад. Онҳо омӯзандагони ҷиддии Китоби Муқаддас нестанд, балки танбалу бетаваҷҷӯҳанд. Вақте ки дар бораи оятҳои Навиштаҳо ихтилофи назарҳо ба миён меояд, ҳаминҳо, ки бо мақсад таҳсил накардаанд ва дар бораи он чи ба он имон доранд устувор нестанд, аз ҳақиқат дур мешаванд. Мо бояд ба ҳама зарурати ҷустуҷӯи боғайратонаи ҳақиқати илоҳиро таъкид намоем, то бидонанд, ки ҳақиқатро воқеан медонанд. Баъзеҳо даъвои дониши бисёр мекунанд ва аз ҳолати худ қонеъ мебошанд, дар ҳоле ки барои кор на ғайрати бештар доранд ва на муҳаббати сӯзонтар ба Худо ва ба ҷонҳое ки Масеҳ барои онҳо мурд, нисбат ба он ки гӯё ҳеҷ гоҳ Худоро нашинохта буданд. Онҳо Китоби Муқаддасро намехонанд, [то ки] мағзу фаровонии онро барои ҷонҳои худ аз худ намоянд. Онҳо эҳсос намекунанд, ки ин овози Худост, ки ба онҳо сухан мегӯяд. Аммо агар мо бихоҳем роҳи наҷотро бифаҳмем, агар бихоҳем шуоъҳои Офтоби адолатро бубинем, мо бояд Навиштаҳоро бо мақсад омӯзем, зеро ваъдаҳо ва нубувватҳои Китоби Муқаддас бар нақшаи илоҳии фидия шуоъҳои равшани ҷалол мерезанд, ки ин ҳақоиқи бузург ба таври равшан дарк карда намешаванд.” 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.
Cette déclaration est tirée de son témoignage durant la période de 1888, et elle y indique que les rebelles bâtissent sur un fondement de sable, sans le savoir. Elle déclare : « Un grand nombre de ceux qui prétendent croire à la vérité présente ne savent pas ce qui constitue la foi qui a été une fois transmise aux saints — Christ en vous, l’espérance de la gloire. Ils pensent défendre les anciens repères, mais ils sont tièdes et indifférents. » Elle les désigne comme étant encore dans la condition laodicéenne, car ils sont « tièdes ». Et elle identifie « la foi qui a été une fois transmise aux saints — Christ en vous, l’espérance de la gloire ». Christ est le Rocher des siècles, et, en tant que Rocher des siècles, Il représente les joyaux du songe de Miller.
“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.
«हे चेतावनी आ चुकी है: किसी भी ऐसी वस्तु को भीतर आने की अनुमति नहीं दी जानी है जो उस विश्वास की नींव को विचलित करे, जिस पर हम 1842, 1843, और 1844 में संदेश आने के समय से ही निर्माण करते आए हैं। मैं इस संदेश में थी, और तब से लेकर अब तक मैं संसार के सामने खड़ी रही हूँ, उस ज्योति के प्रति सच्ची रहकर जो परमेश्वर ने हमें दी है। हमारा यह कोई अभिप्राय नहीं है कि हम अपने पाँव उस मंच से हटा लें, जिस पर वे रखे गए थे, जबकि हम दिन-प्रतिदिन गंभीर प्रार्थना के साथ प्रभु को खोजते हुए ज्योति की तलाश करते रहे। क्या तुम सोचते हो कि मैं उस ज्योति को छोड़ सकती हूँ जो परमेश्वर ने मुझे दी है? वह युगों की चट्टान के समान होना चाहिए। जब से वह दी गई, तभी से वही मेरा मार्गदर्शन करती आई है।» Review and Herald, April 14, 1903.
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.
O dən, belə dediyi zaman, Hizqiyalın qədim adamları olan üsyançıların mühüm bir gerçəkliyini müəyyən edir: “Onlar səbəbdən nəticəyə doğru mühakimə yürütmürlər.” Pis adamlar səbəbdən nəticəyə doğru ya mühakimə yürüdə bilmirlər, ya da bunu etmək istəmirlər. 1888-ci il Ümumi Konfrans iclasının nəticəsi elə üsyankar oldu ki, Bacı Uayt ayrılmağa qərar verdi; lakin onun mələksi rəhbəri ona əmr etdi ki, qalmalı və Qorahın, Datanın və Aviramın üsyanının paralel tarixini qeydə almalıdır. Qədim adamların üsyanı nəticə idi, səbəb isə 1856-cı ildə “yeddi vaxt”ın artmış nuru ilə gələn Laodikeya xəbərinin rədd edilməsi idi; bu da sonradan 1863-cü ildə təməllərə qarşı üsyana qədər şiddətləndi və bundan sonra əvvəlcə Müqəddəs Kitaba, sonra isə Peyğəmbərlik Ruhuna qarşı hücuma, habelə Kelloqun spiritizminin gətirilməsinə gətirib çıxardı.
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.
Bien entendu, les historiens des anciens hommes, au cours de l’histoire, ont recouvert de détritus, de traditions, de coutumes et de plats de fables les vérités liées à la rébellion, car ceux qui prennent part à ce genre de rébellion cherchent toujours à en dissimuler les preuves.
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.
Nini gigu wọn tí ń wa ọ̀nà jíjìn láti fi ìmọ̀ràn wọn pamọ́ kúrò lọ́dọ̀ Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ó rí wa? ta ni ó sì mọ̀ wá? 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).
Les hommes à qui Ésaïe s’adresse dans ce verset sont ceux qu’il désigne comme « les hommes moqueurs qui gouvernent ce peuple à Jérusalem », et ce sont les mêmes hommes d’autrefois qui devaient être les gardiens du peuple dans Ézéchiel, chapitre huit. Dans le témoignage d’Ézéchiel, lors de la deuxième abomination, qui marque la deuxième génération de l’adventisme, ils répondent aux questions que posent les hommes moqueurs d’Ésaïe : « car ils disent : L’Éternel ne nous voit pas ; l’Éternel a abandonné la terre » (Ézéchiel 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.
هناك «ويل» مُعلَن على أولئك التحريفيين التاريخيين الذين يحاولون طمس حقيقة التمرد الذي أفضى إلى ما حدث سنة 1888 ووقع فيها.
We will continue this study in the next article.
We will continue this study in the next article.
“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.
“मी तुम्हाशी मिनियापोलिस येथील सभांच्या संदर्भात बोललेच पाहिजे. एकवेळ मी सभा सोडून जाण्याचे ठरवले होते, कारण तेथे प्रबळपणे प्रचलित असलेला विरोधाचा तीव्र आत्मा मी पाहिला आणि अनुभवला. भाऊ मॉरिसन आणि भाऊ निकोला यांच्यावर नियंत्रणकारी सामर्थ्याने कार्य करणारा जो आत्मा होता, त्यास मी क्षणभरही मान्यता देऊ शकले नाही. तुम्ही कोणत्या प्रकारच्या आत्म्याचे होता, याविषयी मला क्षणभरही शंका वाटू शकत नाही. तो निश्चितच देवाचा आत्मा नव्हता; आणि तुम्ही या फसवणुकीत पुढेही राहू नये म्हणून मी आता तुम्हाला लिहित आहे.”
“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.’
“Ang gabhii human nga nakahukom ako nga dili na magpabilin pa sa Minneapolis, sa usa ka damgo o panan-awon sa gabhii—dili ko ikasiguro kon hain niini—usa ka persona nga taas ug may maligdong, mapugosong dagway mihatag kanako ug usa ka mensahe ug nagpahibalo kanako nga kabubut-on sa Dios alang kanako ang motindog sa akong katungdanan, ug nga ang Dios Mismo mao ang akong tabang ug magaluyohan kanako aron isulti ang mga pulong nga Iyang ihatag kanako. Miingon siya, ‘Alang niining buluhatona gipatindog ka sa Ginoo. Ang Iyang walay katapusang mga bukton anaa sa ilalom nimo. Gikan niining tigoma pagahimoon ang mga pagbuot alang sa kinabuhi o alang sa kamatayon; dili nga kinahanglan adunay bisan kinsa nga mangahanaw, kondili ang espirituhanong pagkamapahitas-on ug pagsalig sa kaugalingon maoy mosira sa pultahan aron si Jesus ug ang gahum sa Iyang Balaang Espiritu dili mapasulod. Aduna pa silay laing higayon nga mahigmata gikan sa limbong, ug maghinulsol, magasugid sa ilang mga sala, ug moduol kang Cristo ug makabig aron Iyang ayohon sila.’”
“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.’
“Ní ó wí pé, ‘Máa tẹ̀lé mi.’ Mo tẹ̀lé olùdarí mi, ó sì mú mi lọ sí oríṣìíríṣìí ilé tí àwọn arákùnrin ń gbé, ó sì wí pé, ‘Gbọ́ àwọn ọ̀rọ̀ tí a ń sọ níbí, nítorí a ti kọ wọ́n sínú ìwé àkọsílẹ̀, àwọn ọ̀rọ̀ wọ̀nyí yóò sì ní agbára ìdálẹ́bi lórí gbogbo àwọn tí ń kó ipa nínú iṣẹ́ yìí tí kì í ṣe gẹ́gẹ́ bí ẹ̀mí ọgbọ́n láti òkè, ṣùgbọ́n gẹ́gẹ́ bí ẹ̀mí tí kì í sọ̀kalẹ̀ láti òkè, bí kò ṣe láti ìsàlẹ̀.’”
“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.
“Nilisik ko ang mga salitang binitiwan na dapat sana’y ikahiya ng bawat isa sa mga bumigkas nito. May mga mapanuyang pananalita na ipinasa mula sa isa tungo sa isa pa, na kinukutya ang kanilang mga kapatid na sina A. T. Jones, E. J. Waggoner, at Willie C. White, at maging ako. Ang aking katayuan at ang aking gawain ay malayang pinuna ng mga taong ang nararapat sana’y abalahin ang kanilang sarili sa gawaing pagpapakumbaba ng kanilang mga kaluluwa sa harap ng Diyos at pagsasaayos ng kanilang sariling mga puso. Waring may isang pang-akit sa patuloy na pagbubulay sa mga guniguning kamalian at sa mga kathang-isip na pahayag ng kanilang mga kapatid at ng kanilang gawain, na walang saligan sa katotohanan, at sa pag-aalinlangan at sa pagsasalita at pagsusulat ng mapapait na bagay bilang bunga ng pag-aalinlangan, pagdududa, at kawalan ng pananampalataya.
“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.
« Mon guide me dit : “Cela est écrit dans les livres contre Jésus-Christ. Cet esprit ne peut s’accorder avec l’Esprit du Christ, de vérité. Ils sont enivrés de l’esprit de résistance et ne savent pas plus que l’ivrogne quel esprit gouverne leurs paroles ou leurs actions. Ce péché est d’une manière toute particulière une offense envers Dieu. Cet esprit ne ressemble pas davantage à l’Esprit de vérité et de justice que l’esprit qui poussa les Juifs à former une confédération pour douter, critiquer et se faire espions autour du Christ, le Rédempteur du monde. »
“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.
«Ղեկավարս ինձ ասաց, որ այդ Քրիստոսազուրկ խոսակցությանը, այդ խուժանական դատարկաբանությանը, որի մեջ երևում էր այն ոգին, որ դրդում էր այդ խոսքերին, վկա է եղել։ Երբ նրանք իրենց սենյակներն էին մտնում, չար հրեշտակները նրանց հետ էին մտնում, որովհետև նրանք դուռը փակել էին Քրիստոսի Հոգու առջև և չէին ուզում լսել Նրա ձայնը։ Հոգու խոնարհեցում չկար Աստծո առաջ։ Աղոթքի ձայնը սակավ էր լսվում, բայց շրջանառվում էին քննադատություն, չափազանցված հայտարարություններ, ենթադրություններ ու կռահումներ, նախանձ ու խանդ, չար կասկածամտություն և սուտ մեղադրանքներ։ Եթե նրանց աչքերը բացված լինեին, նրանք կտեսնեին այն, ինչը պիտի սարսափեցներ նրանց՝ չար հրեշտակների ցնծությունը։ Եվ նրանք պիտի տեսնեին նաև մի Պահապանի, որ լսել էր ամեն մի խոսք և այդ խոսքերը գրանցել էր երկնքի գրքերում։
“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.
«Niliarifiwa basi kwamba wakati huo isingekuwa na faida kufanya uamuzi wowote kuhusu misimamo juu ya hoja za mafundisho, kuhusu kilicho kweli, au kutazamia roho yoyote ya uchunguzi wa haki, kwa sababu kulikuwapo shirikisho lililoundwa lisiloruhusu badiliko lolote la mawazo juu ya hoja au msimamo wowote waliokuwa wameupokea, kama vile Wayahudi walivyofanya. Mengi yalisemwa kwangu na Mwongozi wangu ambayo sina uhuru wa kuyaandika. Nikajikuta nimeketi kitandani nikiwa katika roho ya huzuni na fadhaa, na pia katika roho ya azimio thabiti ya kusimama katika kituo changu cha wajibu hadi mwisho wa mkutano, kisha kungojea maelekezo ya Roho wa Mungu yakiniambia jinsi ya kutenda na njia ipi ya kufuata.» The 1888 Materials, 277, 278.