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.
Ci atum 1884, Ellen White am na gis peñam gu mujj. Dees na ko ci Portland, Oregon. Peñam gu mujj ga mu amoon, dees na ko ko ci atum 1844, ci Portland, Maine. Yeesu dafa sax wone mujjug benn mbir ak njàlbéenu benn mbir.
“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.
“Gannaaw jamono ji weesoo yàgg ci atum 1844, ñu may ma sama njëkk vision. Damaa doon seeti Madame Haines ci Portland, ab rakk bu bëgg ci Kirist, ki xolam boole woon ak sama xol; nun juróom-ñaar, ñépp jigéen, dañoo sukkandiku woon te ne tekk ci altar bu njaboot gi. Bi nu doon ñaan, kàttanu Yàlla wàcc na ci man ni ma ko masul woon a yëg lu mel noonu.”
“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.
“Dama mel ni ma nekk ni déggoon ma leer, te ni may yéegaat gën a kawe ci suuf. Ma wëlbatiku ngir seet nit ñi gëm Njëlbéen ga ci àddina, waaye gisuma leen, ba keroog baat bu ma wax ne: «Xoolaatal, te xoolal tuuti gën a kawe.» Ci loolu, yékkati naa sama bët, te gis yoon wu jub te xat, yu ñu yékkati fu kawe bàyyi ko ci kaw àddina. Ci yoon woowu la nit ñi gëm Njëlbéen ga doon dox jëm ca dëkk ba nekk ca jeexital yoon wa. Am nañu woon leer gu xonq set ci ginnaaw seen, ca njàlbéenu yoon wa, te malaaka waxoon na ma ne mooy «yuuxu guddi-ràpp bi.» [XOOL MACË 25:6.] Leer googu doon leeral yoon wépp, te di leen may leer ci seen tànk, ngir bañ a daanu.”
“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.
“Bu ñuy téye seen bët ci Yeesu, mi nekkoon ci seen kanam, di leen jiite jëm ca dëkk ba, dañoo nekkoon ci kaaraange. Waaye gannaaw loolu, ñenn sonn, ne dëkk ba sore lool, te yaakaar nañu woon ne dañu war a dugg ca ba noppi. Noonu Yeesu daan leen dëggal fit ak yékkati ayu ndeyjooram bu tedd bi; te ca ayu loolu génn leer gu wéy, di wërsi ca mbooloom adwaana ba, ñu daldi wax ci xaacu ne: ‘Alleluia!’ Ñeneen nag, ak gaaw-gaaw gu ñàkk xel, weddi nañu leer gi nekkoon ca gannaawam, ne du Yàlla moo leen jiite ba fii. Leer gi nekkoon ca gannaawam faj na, ba seeni tànk des ci lëndëm gu mat sëkk, ñu daldirëx, bay gisatul mandarga ga ak Yeesu, te daanu ba génn yoon wi, wàcc ca suuf, ca àddina suul ak bon ba.” 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.
Ci biografi Ellen White bi am juróom-benn yi, bi sëtam Arthur L. White bind, mu ngi fa jot wax ji John Loughborough waxoon ca Ndajem Réew mi ñuy wax General Conference Session bu 1893 ba.
“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, bi mu doon waxtaan ci atum Mbootaayu Ñëwkat yi, juróom-ñeenti at gannaaw loolu, nee na: “Gis naa Sister White ci peeñu yàlla lu mat juróom-fukk yoon. Yoon wu njëkk wi nekkoon na lu mat ñeent-fukk at gannaaw.... Peeñu yàllaam mu mujj mi ñépp gisoon moo ame woon ci atum 1884, ci këru dajale ga nekk Portland, Oregon.” 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.
Moo war a wara am ay rêvi ak visioŋ yi gannañ 1884, waaye visioŋ yu xewoon ci kanamu nit ñi jeex nañu matal ñaar-fukk at ak ñeent teel ba noppi li ñu tambalee, te njàlbéen ak mujj gi ci visioŋ yu ubbeeku am nañu woon ñoom ñaar ci dëkk yu tudd Portland. Bi jëkk ba nekkoon ci penku gànnaar gi ci Etazini, te dëkk bi mujj ba nekkoon ci sowu gànnaar gi. Am na ñu mën a bëgg a wax ne dëgg boobu du dara ludul am-am nit ñi rekk, te ñeneen ñi mën nañu wax ne li waraloon visioŋ yu ubbeeku bi dafa mat, moo tax Boroom bi taxawal leen gannaaw ñaar-fukk at ak ñeent.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Ndax li dëgg la mooy ndax saxul yoon te dees taxawal xeex ci biir ndigalu kaadug wax ci kanam gi ñu joxoon yëngu-yënguw 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.
«Bi ma ñëwee Oakland, dama metti lool ak xel mu di yëg ne xaalis yi ci Battle Creek dañoo metti, te man tamit, amuma doole, amuma kàttan ngir dimbali leen. Xam naa ne lawbe bu ñàkk ngëm doon liggéey. Ñi weddi ndigali Kàddu Yàlla yu leer ya, dañoo weddi itam seede yi leen di ñaax ngir ñu topp ci Kàddu googu. Bi ma nekkee Healdsburg gannaaw noonu ci jamono ji weesu, dama bari woon ci ñaan, te dama yeboon ak njàqare ak metit xol. Waaye benn yoon Boroom bi dellusi na lëndëm gi bi ma nekkee ci ñaan, te leer gu màgg feesal néegu bi. Malaka Yàlla nekkoon na ci sama wet, te dafa mel ni maa ngi woon Battle Creek. Dama nekkoon ci seen ndaje; dégg naa wax yu ñu wax, gis naa te dégg naa mbir yu, bu Yàlla neexee, maa bëggoon ñu faral di fecci ba fàww ci sama fàttaliku. Sama bakkan gaaw na dhaaw lool, ba xamuma lu ma war a def walla lu ma war a wax. Am na ay mbir yu ma mënul a wax. Ñu santaane ma ma bu kenn xam dara ci lii, ndaxte amoon na lu bari lu wara feeñaat.»
“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.
«Ñu ma ne ma dajale leer gi ñu ma joxoon te bàyyi ay leeram fenk ci kanam askanu Yàlla. Maa ngi doon def loolu ci ay mbind ci xëtu xibaar yi. Lu tollu ci weer yu bare, maa ngi yéexee ca ñetti waxtu ci suba bu nekk, ba dajale yeneen mbir yi ñu bindoon gannaaw bi ñu ma joxee ñaari seede yi mujj ci Battle Creek. Bind naa mbir yooyu, gaawloo yokk leen ci yéen; waaye dama xeeboon ci sàmm sama bopp ni mu ware, te mujj ga mooy ne dafa ma daaneel ci séq bi; samay mbind yépp matul woon ngir jot ci yéen ca General Conference ba.
“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.
“Ba beneen, bi ma nekkee ci ñaan, Boroom bi feeñal na boppam. Dama nekkat Battle Creek. Dama nekkoon ci ay kër yu bare te déggoon seen wax ci seen ndab yi wër. Lépp lu jëm ci ay mbir yooyu, amuma léegi sañ-sañu nettali leen. Maa ngi yaakaar ne du mañu maa woo ba ma wax ci leen. Am naa woon itam ay gént yu yéeme lool.”
“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.
“Banuy baat ngeen di nangu ne mooy baatu Yàlla? Ban kàttan la Boroom bi denc ngir jubbanti seeni njuumte te won leen yoon wi ngeen nekk ni mu mel? Ban kàttan ngir jëfandikoo ci kanamug mbooloom gëmkat yi? Su ngeen bañ a gëm ba kera ñàkk-xel bu nekk ak bépp man-manug sikki-sakka deññiku, dootuleen gëm mukk. Sikku-sakka buy laaj xam-xam bu mat sëkk du dénkiku ci ngëm. Ngëm dafa sukkandiku ci firnde, waaye du ci wonte gu mat. Boroom bi dafa nuy laaj nu déggal baatu warugar, bi baat yu bari nekk wër nu di nu xiir ngir nu topp yoon wu juuyoo ak moom. Dafay soxla sunu teey ak sunu cofeel ngir xàmmee baat bi jóge ci Yàlla. War nañu a bëgg bopp, ba noppi not ak noot, te déggal baatu xel mu baax te bañ a delloo ci wax ak toppandoo, ngir bañ ba ay yëgleem di noppi, ba bëgg-bopp ak ñaaw njort di jiite. Kàddug Boroom bi di ñëw ci nun ñépp ñi bañul weddi Xelumam ci dogal ne duñu dégg mbaa déggal. Baat boobu dees na ko dégg ci artu yi, ci digle yi, ci yedd yi. Moo di yonnenteg leerug Boroom bi ngir askanam. Su nu xaar woote yu gëna réy walla yoon yu gëna baax, leer gi man nañu ko jël, ba nu des ci lëndëm.” 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.”
Sœur White wone ne, su wéer gu yàgg ci ñàkk déggal ay njàngam ni jigéenu yonent bi, kon “leer gi man naa nuyuññiku, te” Adventisme bu Laodise “des nañu ko bàyyi ci lëndëm.” Ci atum 1915, leer gi nuyuññiku na. Yàlla amoon na te am na ba tey kàttan gu mat ngir taxawal yonent walla jigéenu yonent saa su Ko neexee. Mu taxawal Elisée ngir mu topp Élie, waaye gannaaw 1915 amul woon benn yonent buy dund bu ñu taxawal, ndax Boroom bi “nuyuññiku na leer gi.”
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.
Bu jëm ci ay gént ak ay peeñu ya Sister White, am na ñetti jamono. Jëfandikook bu njëkk bi, di ñeent fukki at, moo doon jamono ji ay peeñu daan am ci kanamu nit ñi, ngir njariñ yi jëm ci saxal maye gi ci xel yi woon fa te gisoon nañu peeñu ya bi ñuy am. Gannaaw loolu, dale ci 1884 ba ci dee gaamam ci 1915, ay peeñu ak ay gént ñoo ko dénk ba tax mu waral yégle nit ñi Yàlla, waaye dañu leen daan joxe ci sutura. Ñetteel jamono ji tambalee na ci 1915, te mu indi firnde yi ne Adventisme bu Laodise moo nekkoon ci lëndëm gu ngëmadi bañe.
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.
Israayil gu yàgg gi dafay misaalel Israayil bu bees bi, te ci jamonoy ñàkk dégg-dëgg bu mat set te Eli ak ñaari doomam, Hophni ak Phineas, doon ko tektal, amul woon benn “peeñ bu ubbeeku.” Li ko waral mooy seen moytu gu réy ci déggal ak seen fippu ci Yàlla. Yàlla du soppiku.
“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.
“Yeneen artu moo waroon ñu jox kër Eli. Yàlla mënuloon wax ak saraxalekat bu mag ba ak ay doomam; seeni bàkkaar, ni niiir gu xees, téye woon na présenceb Xelu Sellam. Waaye ci biir lu bon loolu, xale bi Samuel des na jub ci Asamaan, te ndigal gu ñàkk yërmande gi ñeel kër Eli mooy woon sasam ni yonent bi Yàlla Aji Kawe ji.
“‘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.
“‘Kàddu Boroom bi amoon na solo lool ca fan yooyu; gis-gis gu birgee woonul. Te amoon na ci booba, bi Eli nekk ci sa bërab, te ay bëtam tàmbalee lëndëm ba mu mënaatul a gis; te bala lampu Yàlla bi fëeñee ci kër Yàlla ga, fa jàkkaarloob Yàlla ga nekkoon, te Samiyel tëdd ngir nelaw; Boroom bi woo Samiyel.’ Gannaaw xale bi defe baat ba ne moo doon baatu Eli, mu gaaw dem ba ca wetug lalub saraxalekat ba, ne ko: ‘Maa ngi nii; ndax yaa ma woo.’ Tontu bi nekkoon mooy: ‘Woo wu ma la, sama doom; dellu tëddaatal.’ Ñetti yoon a woo Samiyel, te ñetti yoon itam mu tontu noonu. Ci kaw loolu Eli dëggal ne woote gu kumpa ga baatu Yàlla la woon. Boroom bi weesu na ci kaw jaamam ji Mu tànn, góor gu njàngatam weex, ngir wax ak xale. Loolu ci boppam dafa doon yedd gu metti waaye yoon ci Eli ak kërëm.” 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.
Ci dëggaloo kërug Eli, amul woon peeñ gu ubbeeku, ndaxte Kàddu Boroom bi dafa doon “jar”, ci fan yooyu. Baat bu Ebreu bi ñu tekki ni “jar” tekki na “lu néew”. Dalee ci 1844 ba 1884, am na woon “peeñ yu ubbeeku”, yu ñu joxoon Adventisme Laodisee. Li ngi njëkk a tënk ci jaar-jaaru yëngu-yëngu Millerite bu Filadelfi, te ci 1856 mu tàmbalee a wone ne yëngu-yëngu Filadelfi jàll na ba tàbbi ci yëngu-yëngu Laodisee, waaye peeñ yu ubbeeku ya sax nañu woon, ndaxte Yàlla muñkat la te am yërmande.
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.
Noonu ci atum 1863, ñàkk jëfandikoo ci dëgg-yu njëkk yi tàmbalee na, waaye “gisé yu ubbeeku” yi sax nañu ba 1884. Noonu benn coppite am na. Ci Ezekiel saar 8, ñent ñaawte yi ñu wone ne dañuy yokku ci seen melokaan. 1884 dafay tegtal jeexital gu jigéen gu maas bu njëkk gi ak tàmbali maas bu ñaareel gi. Jaar-jaaru Advent bind na ne ci 1881, te ba noppiat ci 1882, ñaari yokkute yu am solo ci fippu ga am nañu.
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.
Ci atum 1881, njiitu General Conference bi (George Butler) bind na teg benn toftal yu njëwul ci Review and Herald, te ci ñoom mu jëfandikoo xalaat ne ay xaaj yu ci Biibël bi gëna am yëgle Yàlla ndax yeneen xaaj yi; te ba mu egg ci mujju ay toftalam, dafa sax tudde ay xaaj yu ci Biibël bi yu waxoon ne amuñu yëgle Yàlla. Gannaaw loolu, ci atum 1882, Uriah Smith, mi nekkoon kilifag liggéeyu mbind mi, te ci jamono jooju itam mooyoon kilifag liggéeyu njàng mi, tàmbalee jàngale ne su ñu wonee Sister White waxi njëlbéenu ëllëg walla jaar-jaari cosaan bu sell bu weesu, ay baatam yëgle Yàlla lañu; waaye dafa doon werante ne bu mu tuddee bàkkaar yu nit ki ci boppam ak ay ñàkkamtey waa kër Yàlla, kon loolu xalaatam rekk bu nit la.
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.
Ci atum 1881, Seytaane amal mbëkk ci sañ-sañu Biibël bu King James, jaarale ko ci jëfandikoo prezidaaŋu kërk gi; te gannaaw loolu, ci at mi ci topp, jiitu liggéeyu njàng ak mbind mi itam amal na noonu benn mbëkk ci sañ-sañu Ruuhi Yoon wi. Li dale 1884, seede bi mooy ne ca fan yooyu amul woon gis-gis gu ubbeeku. Li dale 1863 ba 1881, moytoo gi yokku woon ba boole Biibël bi ak Ruuhi Yoon wi, te nekkoonatul rekk bañ a nangu taxawaayi fondasyoŋ yi.
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.
Ñeenti bañu ñaaw yi ñuy wone ci Ezekiel saar 8, mag ñi a leen def, te ñoom mooy mel ni njiitu Yerusalem, mi tàmbalee ni benn mbooloo kërce gu yoonal, mooy Adantismu Laodise ci atum 1863. Ci jamono jooju, benn mbind miññees na ko ci Review and Herald, te am na ay historiyen yu ko jox bindkatu James White, doonte firnde yi ci mbind mi gën a jëme ci ne Uriah Smith moo ko bindoon dëgg-dëgg. Waaye na muy deme, musiba bi ñu waxoon ci yagg yi ci tabaxaat Jeriko am na leer ci James White, te Uriah Smith mooy nit ki sosoon tabloo bu 1863 bu seede-wul. Bi atum 1881 agsee, njiitu General Conference bi dafa di def ay mbind ci Review and Herald yu di werante ak sañ-sañ bu matu biir ci Biibël bi, te ci at mi ko topp, Uriah Smith daldi tàmbali xare ci sañ-sañu Ruuhu Yonent bi.
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.
Mag ñi yàgg ya war a nekk aarukat yi, ñoo doon jiite ci ab xeex bu ubbeeku woon te tàmbalee ak jóg ci dëgg yu cosaan yu mel ni ñi ñu tegtal ci géntu Miller te ñu wone ko ci ñaari xàjjal yi ci Habakkuk. Booba, ñu tàmbalee xëcc ñaari seede yi, mooy Biibël ak Xel mu Yàlla di joxe ci Kàddug waxi. Ci noonu itam ci benn jamono ji (tàmbali at yi ci 1880), ki doon jiite liggéeyu wér-gu-yaram, John H. Kellogg, tàmbalee dugal ci njiiti jàngoro mboolo mi njàngum ruuhéel bu pantheism. Ci 1881, ñu njëbbal James White ci noflaay, te Sister White nekkoon ci diggante ab fippu njiit yi miy gëna yokku ci ndombo cosaanu njàng mi, wér-gu-yaram ak politig gu kër Yàlla gi.
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:
Bataaxal bi ñëwoonoon ci 1856, te mooy leer gu ëpp ci mbirum “juróom-ñaari yoon yi,” ak itam bataaxal bi ñeel Laodicea, dañu ko bañoon, te Boroom bi dafa bëgg-a delloo wax benn bataaxal boobu ci General Conference bi ca Minneapolis ci 1888, jaarale ko ci bataaxal bi mag ñi Jones ak Waggoner indiwoon. Seen bataaxal du woon ab bataaxal bu bees, te bi ñi doon weddi seen bataaxal déggoo ak Ndëyssaanu White, moom xamale na ne ñaareelkat yi dañoo gëm ne seen weddi bataaxal bi Jones ak Waggoner mooy seen warugaru aar màndarga yi yàgg, yu itam di dëkkandoo ak taxawaay yu njëkk yi. Seen njàqaree wone na ne ci 1888, dégguñu woonat lan mooy taxawaay yi, maanaam ne dëgg yu sax yi dañuy tektal njubtey Almasi bi. Ci wàllu màndarga yi ak yoonu William Miller yi, moo wax ne:
“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.
“Nanu war na xam seen bopp li di sàkku Kiristaanug yi, lu di dëgg, lan mooy ngëm gi nu jot, lan yi di yoonu Biibël yi—yoon yi nu nu joxee ci ëllëg gu kawe gi gën a màgg. Am na ñu bare ñiy gëm te amuñ benn ndigal bu ñuy samp seen ngëm, te amuñ aji seede yu doy ngir xam dëggu mbir mi. Su ñu jëfeleen benn xel walla xalaat bu dëppook seen gis-gis yu ñu jëkk a am, set nañu ba noppi ngir nangu ko. Duñu xalaat mbaa seet mbir mi nekk ci sabab ak njariñam, seen ngëm amul bennoon dëkkandoo gu dëgg; te bu waxtu nattu ak jafe-jafe agsee, dinañu gis ne tabax nañu seen kër ci suuf su tuuru.”
“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.
“Ku nekk dal ci sa xam-xamu mbind mi fi mu tollu tey, te mu bari doolewul, di ko jàpp ne loolu doy na ngir muccam, mooy nopp ci nax bu rey te bon. Am na ñu bare ñi ñu jagleelul seen bopp bu baax ci layi Mbind mi, ngir ñu man a xàmmi njuumte te dànk bépp cosaan ak xërëm bu ñu indiwoon ci kanam nit ñi mel ni mooy dëgg. Seytaane dafa dugal ay xalaatam ci jamono jëme ci Yàlla, ngir mu yàq njubte ak leerug xebaar bu baax bu Kirist. Ñu bare ci ñi wax ne gëm nañu dëgg gi fii nekk tey, xamuñu li doon ngëm ga ñu joxoon benn yoon ga way-julitu yi—Kirist ci yéen, yaakaaru ndamlu. Ñoom dañuy foog ne ñoo ngi aar màndargay njëkk yi, waaye seetluñu, te seen xol sedd na. Xamuñu lu mooy rax ci seen dund, te am ci seen bopp njariñu dëggu dëgg bu mbëggeel ak ngëm. Duñu way-jàngkat yu ñu dëgërël ci Biibël bi, waaye dañuy tàngoor te toppatul. Bu ay wuuteb xalaat amee ci kaw ay pàcc ci Mbind mi, ñi gëstuñu ko ci njariñ, te taxawul ci li ñuy gëm, dañuy daanu bàyyi dëgg gi. War nanu dëgëral ci kaw ñépp soxlay gu am solo ngir seet bu baax dëggu Yàlla, ngir ñu xam ne xam nañu li nekk dëgg. Am na ñuy wax ne am nañu xam-xam bu bari, te seen xaalis xol doy leen, fekk dootuñu am yéene gu gëna tar ngir liggéey bi, dootuñu am mbëggeel gu gëna xot ngir Yàlla ak ngir bàkkan yi Kirist dee woon, lu weesu dara ak su fekkee xamuñu woon Yàlla mukk. Duñu jàng Biibël bi [ngir] moomal seen bàkkan yax ak neexal gi ci nekk. Duñu ko yëg ni mooy baatu Yàlla buy wax ak ñoom. Waaye su fekkee bëgg nanu xam yoonu mucc, su fekkee bëgg nanu gis leer yi Solu Njubte gi di tàmbali, fàww nanu jàng Mbind mi ci njariñ, ndaxte diggante yi ak waxi yonent yi nekk ci Biibël bi dañuy tasaare leer yu sell ci kaw pexe mucc mi bu Yàlla, te dëgg yu mag yooyu nit ñi xamuñu leen bu leer.” 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.
Kàddu bii jëlees na ko ci seedeem bi mu waxoon ci jamono ju 1888, te mu xamle ne ñi di bàkkaar yi dañuy tabax ndombo ci suuf, doonte xamuñu ko. Mu wax ne: “Ñu bare loolu ci ñi di wax ne gëm nañu dëgg gi fi nekk tey, xamuñu li di gëstu ngëm ga ñu joxoon benn yoon ba saints yi—Kirist ci yéen, yaakaaru ndam. Dañuy foog ne dañuy aar màndarga yi yàgg, waaye dañuy tangadi te bañ a farlu.” Mu xamle leen ne ñu ngi sax ci xaalisug Laodise, ndaxte dañuy “tangadi.” Te itam mu xamle “ngëm ga ñu joxoon benn yoon ba saints yi—Kirist ci yéen, yaakaaru ndam.” Kirist mooy Doju Jamono yépp, te niki Doju Jamono yépp, mooy tegtal xarala yi nekk ci géntug 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.
“Ñëw la agsi: Warul a maye dara muy duggu buy yëngël dëkkandoog ngëm gi nu doon tabax ba léegi, daldi tàmbalee ca waxtu bi yégle bi ñëwee ci atum 1842, 1843, ak 1844. Man, nekk naa woon ci yégle boobu, te li dale foofa ba tey, dama taxaw ag àddina, maa ngi sax ci leer gi Yàlla jox nu. Dunu bëgg a jële sunuy tànk ci kaw taxawaay ba ñu leen teg, bi nu doon bés bu nekk di seet Boroom bi ak ñaan gu xér, di wut leer. Ndax ngeen defe ne man man naa bàyyi leer gi Yàlla jox ma? War na nekk ni Xeeru Jamono yi. Moo may gindi ba tey, li dale bi ma ko joxe.” 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.
Mu ngi xamle dëgg bu am solo ci mbokk yi moy ñi bañ, ñi doon góor yu yàgg ya Ezekiel, ba mu wax ne: “Ñoom duñu xalaat ci mbir mi war a jur leneen.” Ñi bon mënuñu walla bëgguñu xalaat ci mbir mi war a jur leneen. Li juddu woon ci ndaje Mbooloo Gu Mag gi atum 1888 dafa doon lu barey njàqare ak fippu, ba tax Maggi White dogal bàyyi fa, waaye këram gi koy gindee ci asamaan sant ko ne war na des fa ngir bind jaar-jaaru taarix bu mel ni mboolem fippu Koré, Datan ak Abiram. Fippu góor yu yàgg ya moo doon njariñ li feeñ, te sababu bi moo doon bañ bataaxal Laodice gi dikkoon ak leer gu yokku gu “juróom-ñaari yoon” yi ci 1856, te gannaaw loolu mu gën a tar ba nekk fippu ci suqalin yi ci 1863, te loolu nag jébbal ci neexital xeeru jëkk ci Biibël bi, gannaaw gi ci Xel mu Yeesal, ak itam dugal xel mu réyul bu 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.
Ci dëgg la, jaar-jaar, ay bindkat yu njëkk ci jëkkër yi daan nañu suux dëgg yi jëm ci kookoo boobu ak mbuub, aada, cosaan ak ñam yu léeb, ndaxte ñi bokk ci noonu melowub kookoo daan nañu faral di jéema nëbb firnde yi.
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.
Ndax ñeel ñi di sàkku lu xóot ngir nëbb seen pexe ci Boroom bi, te seen jëf yi nekk ci lëndëm, te ñuy wax: Ana ku nu gis? te ana ku nu xam? Esaayi 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).
Góor ñi Esayi di waxal ci benn aaya bii mooy ñi mu woowe “ñi di reeñkat yi yor njiitug askan wi ci Yerusalem,” te ñoom lañu doon ñaari mag yu yàgg ya ñu waroon nekk ñi di wottu askan wi ci Ezekiel saar 8. Ci seede Ezekiel, ca ñaareelu jëf ju bon ja, ji tegtal ñaareelu maasinu Adventism, ñoom lañuy tontu laaj yi ñi di reeñkat yu Esayi laaj, “ndaxte ñuy wax ne, Aji Sax ji gisunu nu; Aji Sax ji bàyyi na suuf si” (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.
Am na ñi may “toroxte” ci kaw ñi diy soppi nettali jaar-jaar yu taarix ngir làqu dëgg gi ci ngàkk ga waraloon te amoon ci 1888.
We will continue this study in the next article.
Dina wéyal njàng mi ci bind bi di ñëw.
“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.
«War naa wax ak yéen ci mbirum ndaje yi ca Minneapolis. Benn yoon dogal naa woon génn ci ndaje mi ndaxte gis naa te yëg naa dooleb xel mu tar mu bokk ak jàppale gu dëgër, mi fii jiite woon. Man mënuma woon sax benn simili nangu xel boobu mi dox ak kàttan gu di noot ci kaw Brother Morrison ak Brother Nicola. Mënuma sax benn simili am xel ñaari ci xeetu xel wi ngeen nekkoon. Lu wóor mooy ne, du woon Xelum Yàlla; te ngir bañ ngeen sax ci nakkug nax boobu, moo tax maa ngi leen di bind léegi.
“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.’
“Guddi gi ma nga dogaloon woon ne du ma desaat ci Minneapolis, ci gént walla ci peeñu guddi — manuma wax bu wóor ban la nekkoon — nit ku gaaw te am jëfandikoo bu réy indi ma benn yëgleel te xamal ma ne coobare Yàlla la ma taxaw ci sama bérab bu war, te Yàlla moom ci boppam dina nekk sama ndimbal di ma dooleel ngir wax baat yi mu may ma. Mu ne: ‘Ngir liggéey bii la Boroom bi yékkati. Ay yoxoam yu dul jeex ñoo ngi ci sa suuf. Ci ndaje mii lañuy def ay dogal yu jëm ci dund walla dee; du ne kenn war na sànku, waaye réy-réylu xel mu sell ak wóor-sa-bopp dina tëj bunt bi ngir Yesu ak dooley Xelu Mu Sellam bañ a nangu leen. Dinañu amaat baneen yoon ngir bañ a nekk ci nax, te tuub, confess seeni bàkkaar, te ñëw ci Kirist ngir soppeeku ba mu wéral leen.’”
“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.’
«Mu ne: “Toppal ma.” Ma topp sama kilifa te mu yóbbu ma ca kër yu wuute yi fu bokk yi daan dëkk, te mu ne ma: “Déglul wax yi ñuy wax fii, ndaxte bind nañu leen ci téereb aji bind yi, te wax yii dinañu am dooley daan baat ci kaw ñépp ñi bokk ci liggéey bii ak wall wu jóge ci xelum xel mu jóge asamaan, waaye ci xel wu wàccewul asamaan, waaye mu jóge suuf.”»
“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.
“Damaa dégg wax yuñu wax, te war nañu a rusal kenn ku leen wax. Ay wax yu fees ak ñaawal dañoo weesu ci kenn ak kenn, di ree seeni mbokk A. T. Jones, E. J. Waggoner, ak Willie C. White, ak man itam. Sama taxawaay ak sama liggéey dañu leen wax lu bare, ci ñi waroon a nekk ci liggéeyu toroxal seen bopp kanam Yàlla te tabb seeni xol ci yoon wu jub. Daafa mel ni am na woon benn naxari ci di xalaat bu yàgg ci tooñ yu ñu seet ci xel rekk, ak ci ay wax yu seeni mbokk ak seen liggéey génne ci xel rekk, te amuñu woon benn fondema ci dëgg; noonu it di sikkiku, di wax, di bind ay mbir yu metti ngir xeex ak bañu gëm, ci lu juddoo ci sikki-sakka, laaj ak ngëmadi.”
“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.
Ne ma sama xët yoon wi ne ma: «Lii bind nañu ko ci téere yi muy seede ci kaw Yeesu Kirist. Xel wii manul a déggo ak Xelu Kirist, di Xelu dëgg. Ñoom màggat nañu ci xelu jélloo, te xamuñu dara gannaaw ni xel mooy yor seen wax ak seen jëf, ni màndarga bi itam xamul ban xel moo koy noot. Bàkkaar bii, ci anam gu gën a mel ni mu doy, moy tooñ bu tar ci kanam Yàlla. Xel wii amul dara lu mel ni Xelu dëgg ak njub te yemul ak xel wi doon yëngu Yawut ya ba tax ñu sos mbootaay ngir sikk, ngir seetaan ak di saytu Kirist, Musalkat àddina si. »
“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.
“Samayoon naa ma ci sama jëwriñ ne amoon na benn seede ci wax ju amul Almasi, waxu mboolem nit ñi, mi won na xel wi taxoon wax yooyu. Ba ñu duggsee ci seen néeg yi, malaaka yu bon yi ànd ak ñoom, ndaxte tëj nañu bunt bi ci Xelum Almasi te bëgguñu woon déglu baatam. Amul woon toroxlu xol fa kanam Yàlla. Baatu ñaan dees ko dégg lu néew, waaye xas, ay wax yu réyloo ak ay xalaat yu ñu di defe, ak njort, ak kiñaan, ak ay gumbaay yu bon, ak ay jiiñ yu dul dëgg, dafa doon dëpp ci seen biir. Su ñu ubbee woon seen bët, dinañu gis li leen di yéemloo, te di leen tiitloo: mbégteb malaaka yu bon yi. Te dinañu gis itam Ab Sàmm bu déggoon baat bu nekk te bind wax yooyu yépp ci téere yu asamaan.”
“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.
«Noonu ma xamal ne, ci jamono jooju, du am njariñ ñu def benn dogal ci mbir yi jëm ci bopp yu jàngale yi, walla ci li di dëgg, walla ñu yaakaar benn xel mu jub te yëm ci seet bu dëgg; ndaxte amoon na benn booloo buy tëye ba duñu may soppi genn xalaat ci benn mbir walla ci benn taxawaay bu ñu jot, ni Yawut ya woon itam. Sama Njiit waxoon na ma lu bare te amuma sañ-sañu bind ko. Gis naa sama bopp ma toog ci kaw lal bi, ak xel mu fees ak naqar ak metit, te itam ak xel mu dëgër ngir taxaw ci sama bérab bu war ba ndaje mi jeex, ba noppi xaar ndigal yi Xelu Yàlla di ma wax ngir xamal ma ni ma war a doxale ak ban yoon la ma war a topp.» The 1888 Materials, 277, 278.