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.
I mwaka 1884, Ellen White onongo otye ki neno ma wang oyab ma agiki. Kimiyone i Portland, Oregon. Neno ma wang oyab pa iye ma acaki kimiyone i mwaka 1844, i Portland, Maine. Yesu pol kare nyutu agiki pa gin ki acaki pa gin.
“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.
Pe onongo otye tutwal bang kato kare i 1844, neno ma acel omii an. Onongo abedo i ot pa Mrs. Haines i Portland, nyaminwa i Kristo ma ahero tutwal, ma cwinya rwate ki cwinya na; wa abic, dako weng, onongo wa tye ka cobo piny ki kuc i kac me lamo pa ot. Ka wa tye ka lamo, teko pa Lubanga obino bot an macalo pe onongo awinyo ne con.
“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.
Onongo calo ni can ocuke an, ki an onongo atye ka yaro malo ki malo woko ki piny. Adwogo me neno jo ma tye ka kuro Dwogo pa Rwot i lobo, ento pe onongo anyalo nongo gi, kun dwon mo owaco bot an ni, ‘Nen dok, ka nen malo matin.’ I kare man, abayo wangi malo, ka anen yo ma atir ki macuc, ma kigolo malo i wi lobo. I yo man jo ma tye ka kuro Dwogo pa Rwot onongo tye ka woto i poto ma otye i tung lim pa yo i kon macon. Gitye ki can ma rweny ma kicweyo i cengi i tung cako me yo, ma malaika owaco bot an ni obedo ‘dwone me i tung cawa.’ [Nen Matayo 25:6.] Can man onongo tye ka rwenyo weng i yo, ka omino can pi cinggi, pi pe gubale.
“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.
Ka giketo wanggi pire tek i Yesu ma tye i anyimgi, ma olakogi i paco, gin obedo ki gwoko maber. Ento con con, moko odan, ki waco ni paco obedo ma bor tutwal, ki gigeno ni con dong gidentye otyeko donyo iye. Dong Yesu oyeyo cwinygi, ki yaro lwete tung cam ma ler maler; ki lwete ne obino ler ma ogoyo i wi dul pa Advent, gin ogemo, 'Haleluya!' Mukene, i ka pe ki paro maber, gikano ler ma tye i dwogi gi, ka waco ni pe obedo Lubanga ma olakogi bor tutwal man. Ler ma tye i dwogi gi owil woko, ojuko tunggi i otum tum ma opong, gi omokmok, gi pe dong oneno rek ki Yesu, gi ocwoko ki yoo woko, gi oboto piny i lobo mapiny ma otum tum ki marac. 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.
I riwate me kwo pa Ellen White ma ki poko iye i buku abicel, ma ocweyo ne nyikwar pa ne Arthur L. White, en o keto iye lok acel ma John Loughborough owaco i General Conference Session me mwaka 1893.
“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.
Loughborough, i kacoke me General Conference ma obedo higni aboro anyim, ka otyeko waco lok, owaco ni: "Atyeko neno Sister White i maono macalo kare 50. Kare me acel ne obedo macalo higni 40 ki con. ... Maono pa en ma i wang dano ma agiki ne obedo i 1884, i kabedo me kambi i Portland, Oregon." Ellen White Biography, volume 3, pot 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.
En pod onongo tye ka nongo dirim ki vijon inyim 1884; ento vijon ma onongo time i wang dano ogik higa 40 keken inyim cako gi, kacel ki cako gi ki giko gi me vijon ma i wang dano gutime i paco ma nyinggi en Portland. Paco me acel onongo i East Coast pa United States me Amerika, paco me agiki onongo i West Coast. Dano mogo twero waco ni gin man pe gonyo mo mapol woko, en aye rwate pa dano keken; ento mapat romo waco ni aimito pa vijon ma i wang dano onongo opong woko, ci Lubanga ogiko gi inyim higa 40.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Adwogi maler en ni obedo pi poko cik ma tye ka medo ki rwate ikom leme me porofeti ma kimiyo bot dano me Millerite.
“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.
Bang ka abino i Oakland, cwinya ogoyo piny ki peso madwong pi kit pa gin i Battle Creek; kede an, mot, pe atye ki twero me konyo wun. An angeyo ni chachu me poyo-yie tye katic. Jogi ma gigamo cik ma pap me Lok pa Lubanga, bene gigamo rwongo ma nok gi me keto wii i lok eno. I dwe me wintar ma okiyo, ka an onongo alimo Healdsburg, onongo alamo tutwal, cwinya opong ki paro matek ki cobo. Ento i cawa acel ka an onongo atye i lamo, Rwot odwogo rec me otur, ki lewi madwong opongo ot. Anjel pa Lubanga onongo tye i but an, ki onwongo nen calo ka an abedo i Battle Creek. Onongo abedo i lwak mamegi; awinyo lok ma giyaro, anen kede awinyo gin ma, ka Lubanga omito, amito ni romo weyo gi woko ki paro na pi kare weng. Cwinya okwonge peko tutwal, pe angeyo ngo me timo onyo ngo me waco. Gin mogo pe atwero nyutu. Gimiyo an cik ni pe ami nyutu ne dano keken pi gin man, pien gin mapol pod tye me yubo.
“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.
Kigamo an ni akano ler ma gimiya, ka aweko ni lalang me ler ne ogam woko bot dano pa Lubanga. Atye katico man i gin coc i pepa. Acungo ki cawa adek otino twatwal pi dwe mapol, ka akano gin mapatpat ma oketo i coc kun lacen pa lagam aryo me agiki ma gimiya i Battle Creek. Agoyo coc ikom gin eni ka aciyo gi oyoto botwu; ento ne agwoko an keken maber pe, ci en obedo ni anyolo piny i peko madwong; coc na weng pe otyeko me obino botwu i General Conference.
“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.
Dok, ka atye i kwayo, Rwot onyuto iye. Atye dok i Battle Creek. Atye i ot mapol, ka awinyo lokwu i tung mesawu. Gin mapat-pat, pe atye ki wol kombedi me waco gi. Atamo ni pe dong gibic an me miyo nyinggi. Bene atye ki otila mapat-pat ma mapire tek.
“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.
Dwon mene ma ibi cimo ni en aye dwon pa Lubanga? Twero mene ma Rwot ogwoko me yubo balu ni, ka mii inen yoo ni ka ma obedo keken? Twero mene me timo tic i kanisa? Ka in okwero yie nyaka golo weng pe ngeyo adaa kacel ki twero weng me apoy, to pe ibi yie matwal. Apoya ma kwayo ngeyo ma opong kare pe bi ngolo bot yie. Yie obedo piny i bukti, pe i nyutu me coyo. Rwot mito wa wawinyo ki watim dwon me myero wa, ka i tung wa tye dwon mapol ma gikwayo wa wacobo yoo ma opong-ki. Mito wa cing ma pire tek me yaro dwon ma bino ki Lubanga. Wa myero wa gengo ki loyo yalo pa cwiny, kadong wawinyo dwon pa kica pa cwiny labongo coko onyo weko piny; pi bedo ni kwayo ne kikome, ci mito ki pok-cwiny obedo loyo. Lok pa Rwot bino bot wa weng ma pe wa gengo Roho pa En ki cimo i cwiny ni pe wabinye winyo ki timo. Dwon man kiwinyo iye i kwer, i lamal, ki i kayo. En aye lok pa Rwot me le bot jo pa En. Ka wa karo kwac ma tye ki dwon maloyo onyo kare maber mapol, le romo kikwanyo woko, ci wa dong wabedo i duc.
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.”
Sister White onongo nyutu ni, ka medo goyo piny ikom tic pa iye calo lacar ma dako oneno, “leco romo onweyo woko, ki” Laodicean Adventism “obed weko i otum.” I mwaka 1915, leco onweyo woko. Lubanga onongo ki twero weng, ki kombedi bende tye ki twero weng, me cweyo lacar onyo lacar ma dako i kare mo keken ma en yero timo kamano. En ocweyo Elisha me lubo yore pa Elijah, ento i anyim 1915 pe gicweyo lacar mo ma tye ngat, pien Rwot “onweyo woko leco.”
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.
Ka waco ikom neno ma i nindo ki neno ma Lubanga omiyo bot Sister White, obedo kare adek. Kare mokwongo me higa piero angwen, ma neno otime i lwak, pi tic ma ki kube ki cako keto lagam man i wii pa gin ma tye ka kube kun neno otime. Ci ki 1884, nyo oko i tho pa en i 1915, neno ki neno ma i nindo omiyo mede me yubo jo Lubanga, ento omiyo i mung. Kare me adek ocako i 1915, ci omiyo lami atir ni Laodicean Adventism tye i otumb pa woko ki yie.
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.
Isirayeli me con nyutu Isirayeli me tin; ki i kare me wilo-cik ma opong tutwal, ma ki nyutu iye ki Eli kede wotene aryo, Hophni ki Phineas, onongo pe tye neno ma oyabe. Peko ne en pe winyo bot Lubanga pa gi ki wilo-cikgi, ma pol tutwal. Lubanga pe loke.
“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.
Myero poko kica mapat bot ot pa Eli. Lubanga pe onongo twero waco ki jadolo madit ki lutine; richo pa gi, calo muc ma opong matek, ogengo bedo pa Roho Maleng pa En. Ento i iye me tim marac, lutino Samuel odong maber bot Polo, ki ngec me rubo bot ot pa Eli en aye tice pa Samuel me bedo laneno pa Lubanga ma Madit Loyo Weng.
“‘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.
'Lok pa Rwot ne obedo pire tek i kare magi; pe tye neno ma opango. Ki obedo ni i kare meno, ka Eli obedo yabe i kabedo ne, ki wange ne ocako dako mot mot, dok pe onongo twero neno; ki ka pot pe mabit pa Lubanga ocoyo i ot pa Rwot, ka sanduuku pa Lubanga obedo kany, ki Samuel obedo yabe me nino; ci Rwot olwongo Samuel.' Ka onongo oparo ni dwon en pa Eli, lacoo ocito bot yabe pa jadolo, waco ni, 'An kany; pien ilwongo an.' Dwoko ne ni, 'Pe alwongo, nyathina; dwogo yabe.' Lwongo Samuel kare adek, ki kare adek bene odwoko calo kamano. En cen, Eli onongo tye ki ngec ni lwongo man ma pe ngene obedo dwon pa Lubanga. Rwot ogolo woko laticne ma oyer, ngat ma wii macol, me waco kwede lacoo. Man keken obedo komo ma yar ento ma rwate bot Eli ki ot pa ne. 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.
I kare me golo woko pa ot Eli, pe tye lagam ma oyab; pien Lok pa Rwot ne “precious” i cawa meno. Leb Ebru ma gicoyo calo “precious” nyuto “rare”. Ki 1844 dok i 1884, ne tye “lagam ma oyab,” ma gimiyo bot Adventism me Laodicea. Kit me lagam ma oyab onongo kicako me agiki i gin me kare pa wot Millerite pa Philadelphia, ci i 1856 kicako nyutu ni wot pa Philadelphia oloke i wot pa Laodicea, ento lagam ma oyab omede; pien Lubanga tye ki pac maduong ki kica.
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.
Kacce i 1863, otam woko i kom adwogi me tyen ocake, ento “yeno ma oyabe” mede otyeko i 1884. Eka loko otime. I pot Ezekiel ma aboro, gin ma pe gikwano aboro kigolo calo gi medo ki medo i kitgi. 1884 nyutu poto manok me dul acel, ki cako me dul aryo. Lok me gin mukato pa Advent tito ni i 1881, ki dok i 1882, medo aryo madwong i otam woko otime.
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.
I 1881, Pirisideni pa General Conference (George Butler), ocono rek me coc ki oketo gi i Review and Herald, ma iye owaco ni but me Bibilo mogo kicwako-gi ki Roho Maleng' maloyo but mukene, ki i agiki me coc ne otyeko nyutu but me Bibilo mogo ma pe kicwako-gi ki Roho Maleng'. Kamaloko, i 1882, Uriah Smith, ladit me tic me golo buk, ki i kare meno ladit me tic me kwano bende, ocako opwonyo ni ka giyaro ne lagony me anyim onyo tar me lamo ma con, lok ne kicwako-gi ki Roho Maleng'; ento en owaco ni ka onyutu bal pa jo me kanisa keken, dong obedo keken tam pa dano ne.
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.
I mwaka 1881, Satan, ki tiyo pa Purezidenti pa kanisa, otimo lweny ma i wang piny i kom twero pa Bibul pa King James; ci i mwaka malubo, Ladit pa tic me kwano ki cwalo buk bene ocako lweny macalo i kom twero pa Lamo me Poropesii. Cako ki 1884, lagam tye ni i cawa gini pe tye neno ma i wang piny. Cako ki 1863 i 1881, lweny me golo twero ocam madwong ci ocwako iye Bibul ki Lamo me Poropesii, ci pe dong keken nyutu weko twolo.
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.
Nyodero angwen ma kinyutu i buk Ezekiel chapta aboro, gityeko time ki jo macon, ma ginyutu calo dul me luyat pa Jerusalema, ma ocake calo dul me kanisa ma tye ki cik, kit Laodicean Adventism, i mwaka 1863. I cawa meno, kityeko keto artikol acel i Review and Herald, ma jo me gin mukato mogo gicwako ni obedo me cono pa James White; ento rekodo pa artikol no kikonyutu tutwal bot Uriah Smith me obed ngat ma ocoyo adwogi. Ento bene, lacer ma ocwalo bot dwogo yiko Jericho kityeko tim maber ki James White, ci Uriah Smith en ngat ma ocweyo diagrama me 1863 mape atir. I 1881, lapirijidenti pa General Conference onongo kityeko keto artikol i Review and Herald, ma gikwanyo bot twero opong piny pa Bibiliya, ci i mwaka malubo Uriah Smith ocake ogoyo lweny bot twero pa Spirit of Prophecy.
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.
Ladito ma onongo myero bedo lagwoko, gu nywako anyim i lweny mapoto ma ocake ki koo bot ada me tung ma kicono i kec pa Miller, ki kinyutu i meca aryo pa Habakkuk. Ki kany, gu cako koo bot jo rupok aryo pa Bibil ki Timu pa Yubu. I kare acel keken (i acaki me 1880), ladit pa tic me rwom, John H. Kellogg, ocako kelo spiritism pa pantheism bot ladito pa kanisa. I 1881, James White ogono, ki Sista White onongo tye i tung cen me dir ma dong tye dwoko matek, pa ladito me tic me kwedo, me rwom, ki me poliitiki pa kanisa.
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:
Lok ma obino i mwaka 1856, ma obedo lare ma omede me “kare abicel,” kede bene lok bot Laodicea, kiweyo ne; ento Rwot omito cwalo odoco lok eni keken i General Conference i Minneapolis i mwaka 1888, ki lok ma ki keto anyim ki Ladito Jones ki Waggoner. Lokgi pe obedo lok manyen, kede ka Sister White owaco bot jo ma gimedo ikom lokgi, oyutu ni jo ma gimedo gicono ni medo gi ikom lok pa Jones ki Waggoner nyutu tic pa gi me gwoko kome me lobo macon, ma bene gin ting me gang macon. Kit megi me medo oyutu ni, i mwaka 1888, pe ginenge odoco ngo ma “ting me gang” en, ma en ni adiera ma gin ting me gang nyutu ber pa Kristo. I kom kome me lobo ki cik pa William Miller, owaco ni:
“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.
Myero wan ngeyo pire kene ngo ma yubu Kristianiti, ngo ma obedo ada, ngo aye yie ma wan orwako, ki ngo aye cik me Baibul—cik ma omiyi wa ki bot Twero madit loyo weng. Tye jo mapol ma gigeno labongo bur me keto yiegi iye, labongo lagam ma opong pi ada pa gin eno. Ka lok me paro mo kelo ma rwate ki tam ma gicako con, gi dong obedo oyot me rwako ne. Pe giweko paro bot lapok tic dok agiki; yiegi pe tye ki bur ma adada; i cawa me tem gibi nongo ni giyubo i yari.
“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.
Ngat mo ma obedo ki pac kwede ngec pa kene ma pe opong me Lok pa Bibilia, ka paro ni man rom pi warwoko pa kene, obedo i bwola ma kelo tho. Tye jo mapol ma pe gicono maber ki poyo lok pa Bibilia, wek obed ki twero me nyutu bal, kede me kwanyo woko kit me gang ducu kacel ki geno marac ducu ma kiketo calo adieri. Satan okelo paro pa kene i woro Lubanga, wek opoto bedo ma yot me Injili pa Kiristo. Jo mapol ma giyaro ni giyie adieri me kombedi, pe gingene ngo ma teyo yie ma ceng acel kicwalo bot jo maleng—Kiristo iyin, geno pa dwong. Giparo ni gikwako migot macon, ento gitye gi cwinya macok kede pe turo. Pe gingene ngo me keto i kwede i temo pa kwo gi, kede bedo ki ber bedo ma adier pa hera ki yie. Pe gin latic me Bibilia ma tute; ento gitye gi ojiji kede pe mino wii. Ka tam ma pe dong acel otime ikom lok me Bibilia, jo magi ma pe giporo ki dwon, kede pe giketo wii maber ikom ngo ma giyie, giyar woko ki adieri. Myero wamiyo jo ducu ngec ikom mitu pa penyo tutwal i adieri pa Lubanga, wek giyange ni ginen adieri ngo. Jo mogo giyaro ni ginen ngec mapol, kede gicen pac ki kitgi, ka ento pe gitye ki kec i tic, pe gitye ki hera ma ocoyo pi Lubanga, kede pi cwinya jo ma Kiristo otho pi gi, macalo ka pe gubedo ongeno Lubanga ceni. Pe gikwano Bibilia wek gimiyo cwinya gi en romo ki gin ma i kom lagwii kacel ki lic. Pe ginen ni en obedo dwol pa Lubanga ma tye ka waco botgi. Ento, ka waloyo ngec ikom yore me warwoko, ka waneno keng pa Ceng me twero maber, myero wapore Bibilia ki dwon; pien lapromisi ki lapiir pa Bibilia gimiyo keng ma piyo me dwong ikom yore pa Lubanga me warwoko, adieri magi ma lamal pe gicako ngene maber.
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.
Lok man ki kwanyo woko ki waci pa en i kare me 1888, ci en onyuto ni lajogi ma gilor woko giyiko tyen me otgi i yeya, kadi pe ginenge. En owaco ni, "Dul madwong ma giwaco ni giyie i adwogi matye kombedi, pe ginenge ngo ma timo yie ma kare acel kicwalo bot jogi maleng—Khristo i in, twero me yecu. Giparo ni gitye kagwoko alama me macon, ento gituru, ci pe gitye ki cwiny." En onyuto gi ni pod tye i kit me Laodicea, pien gin "oturu." Ci en onyuto "yie ma kare acel kicwalo bot jogi maleng—Khristo i in, twero me yecu." Khristo obedo Geng me Kare Weng, ci calo Geng me Kare Weng, en obedo calo geng ma wel ma i mer pa 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.
Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. 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.
En okwanyo angeyo gin ma adwong ma tye atir ikom jo ma oboŋo, ma gin lurem me con pa Ezekiel, ka en owaco ni, "Pe gi pimo ki mwono dok gudo." Jo marac pe gi romo, onyo pe gi mito, pimo ki mwono dok gudo. Gudo ma obino ki kacung me General Conference me 1888 ne obedo oboŋo madwong ahinya, nyo Sister White okano wii me weko; ento lati pa angele mamegi ociko ni myero odong kany ki ocoyo lok me cawa ma rwate kwede, ikom oboŋo pa Korah, Dathan ki Abiram. Oboŋo pa lurem me con en gudo; ento mwono ne en kwero woko kwena pa Laodicea ma obino ka kelo ler pa ngec ma omede me "kare abiro" i 1856, ci lacen omedo dok woto i oboŋo malubo tutunu i 1863, ma ci okelo lweny acakki ikom Bibul, eka lacen ikom Spirit of Prophecy, ka rwate kwede kelo iyie spiritualism pa Kellogg.
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.
Tye angeyo ni jo ma coyo wac me dano pa con i cing me kare weng gi ogobo ada ma rwate ki wiccel ki rwaki, kik me kwo, tim me kwo, ki apica me lok ma pe ada; pien jo ma donyo i wiccel ma kit en i kare weng gi temo me kano ngec me ada.
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.
Peko obedo bot joma gikwayo piny matek me canyo kica-gi ki wang Rwot, ki ticgi tye i bwoc, ki gin waco, “Ngat mane ma neno wa? ki ngat mane ma ngeyo wa?” Yesaya 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).
Jo ma Isaya tero lok botgi i lok man, gin jo ma onwongo onyutu calo, “jo macayo ma giloyo jo man i Yerusalemu,” kede gin ludito ma raceng acel keken ma onongo gitye me gwoko jo i Chapta aboro pa Ezekiel. I lok me ruc pa Ezekiel, i tim marac ma aryo, ma nyutu jenerecen aryo pa Adventism, gi dwoko lapeny ma jo macayo pa Isaya openyo, “pien gi waco ni, Rwot pe oneno wa; Rwot okwalo lobo” (Ezekiel 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.
Kigamo ni “kwer” obedo bot jo me yubo lok me con ma gitemo kano adiera pi lweny me gonyo ma okelo i omwaka 1888 kacel ki ma otime i omwaka 1888.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“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.
Myero awaco bot in ikom miting ma i Minneapolis. Cawa acel, acimo me woto woko ki miting, pien aneno ki angeyo i cwinya roho ma dongo me kwer ma onongo tye loyo. Pe onongo anyalo ayie, ata pi cawa matidi keken, roho ma onongo tye katic ki teko me loyo i bot Lacoo Morrison ki Lacoo Nicola. Pe anyalo penyo, ata pi cawa matidi keken, kit roho mane ma onongo tye i bot in. Adwong, pe obedo Roho pa Lubanga, ci me pe imede i cic man, kombedi acoyo bot in.
“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.’
Kiro ma obino anyim ka an ocimo ni pe abedo dok mapol i Minneapolis, i nino onyo neno pa kiro—pe atwero nyutu maber en mene—dano maducu, ma tye ki kit me twero, omiyo an kwena kede onyutu an ni en obedo dwaro pa Lubanga ni an ochung i kabedo pa tici mamega, ki ni Lubanga kene obed Lakony mamega, ki obedo oyubo an me waco lok ma myero omiya. O waco ni, ‘Pi tic man, Rwot otyeko yaro in malo. Tego pa En ma matwal tye piny i buk in. I duru man bityeko cimo pi kwo onyo pi tho; pe ni ngat mo myero mer, ento dwong pa cwiny me loyo ki geno i kene biki gengo gang, wek Yesu ki twero pa Roho Maleng pa En pe odonyo. Gin bigeno romo mukene me oyaro gi atir, ki me lok cwiny, ki yabo balgi, ki bino bot Kirisito, ki gibed lokore, wek odoko gi maber.’
“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.’
O waco ni, “Luwo an.” A luwo en ma tye kelo an anyim, ci okelo an i gang mapol mapol ma onongo owota bedo ii ganggi, ci o waco ni, “Winyo lok ma ki waco kany, pien kiketo gi i buk me rekodo, ci lok man gibedo ki teko me kobo i ter ikom jo weng ma tye ka cwalo but i tic man, ma pe tye kong luwo lamo me ngec ma aa ki i malo, ento tye kong luwo lamo ma pe obuto ki i malo, ento ma aa ki i piny.”
“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.
Awinyo lok ma giwaco, ma myero miyo dano weng ma giwaco gi okweg. Piye me cwero gicako ceti ki i bot dano acel i bot dano mukene, kun gicwero owete-gi A. T. Jones, E. J. Waggoner, ki Willie C. White, kacel ki an keken. Kabedo na ki tic na gityeko waco iye peya, ki dano ma myero gitye ka timo tic me poto cwinygi piny i anyim Lubanga, kacel ki ribo cwinygi maber. Tye calo ni gicamo cwiny i poyo wii ikom bal ma i tam keken, ki lok me tam ikom owete-gi ki ikom tic pa-gi, ma pe tye ki twolo i acon; kacel ki duwi, kacel ki waco ki cono lok ma dindi, ma oa ki duwi me penyo-penyo ki pe geno.
“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.
Lami me yo na owaco, "Ma kicoyo iye i gitabo ni obedo gonyo bot Yesu Kiristo. Lamo man pe twero rwate ki Lamo pa Kiristo, pa ada. Gicere ki Lamo me kwer, ci pe ngene mapol calo lacer ngo Lamo ma lubo lokgi onyo ticgi. Richo man pire tek obedo kwer i wang Lubanga. Lamo man pe rwate ki Lamo pa ada ki bedo atir; calo ka Lamo ma otero Yawudi me cungo kacel pi nyono, pi yaro, ki me bedo layeny i kom Kiristo, Lugonyo pa piny weng, pe bene rwate ki Lamo pa ada ki bedo atir."
“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.
Lapwony na owaco ni obedo tye ngat ma oneno lok ma pe ki Kristo, lok ma pe maleng, ma onyutu lamo ma oduguo lokgi. Kun gidonyo i pot-otgi, malaika marac bene obino ki gi, pien giciko wang pot-ot i kom Lamo pa Kristo, ki pe giwinyo dwon Eni. Pe obedo coyo piny me cwiny i bot Lubanga. Dwon lamo onongo pe winyo kawuŋo; ento kweko, lok ma gimedore, paro-paro ki yaro-yaro, dwaro marac, ruok, paro marac me cwiny, kacel ki yero pe atir, gin magi aye ne tye ma time. Ka wanggi obedo oyabo, gubedo oneno gin ma ne obed gikwanyo gi piny—yub ber pa malaika marac. Ki gubedo oneno bene Lacung ma onongo owinyo lok weng, kede ocoyo lokgi i buk pa polo.
“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.
Kacel kany ginyutu an ni, i cawa man, pe obedo ki ber me timo cimo mo ikom kabedo pa lok me cik, onyo ikom ngo ma obedo atir, onyo me geno cwiny me yenyo ma pe tye ki cwer cwiny; pien gityeko yubu kube ma pe gi weko loko paro i kom jami mo keken onyo kabedo mo keken ma gicako, macalo jo Yuda. Lok mapol ma Lami na owaco bot an, ma pe an ki twero me coyo. An onongo anyuto ni atye kabedo i wi kitanda, ki cwiny me balo ki peko; kun bene ki cwiny me cim tek me medo i kabedo pa tic na nyo i agiki pa dul me oromo; eka acon anyemo lagam pa Roho pa Lubanga ma bin waco an kit me wot ki yoo ma an myero aroo. The 1888 Materials, 277, 278.