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.
Ní ọdún 1884, Ellen White rí ìran àfihàn gbangba rẹ̀ tí ó kẹ́yìn. A fi í fún un ní Portland, Oregon. Ìran àfihàn gbangba rẹ̀ àkọ́kọ́ ni a fi fún un ní ọdún 1844, ní Portland, Maine. Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan nígbà gbogbo.
“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.
“Kò pẹ́ lẹ́yìn ìparí àkókò náà, ní ọdún 1844, ni a fi ìran mi àkọ́kọ́ fún mi. Mo ń bẹ̀wò lọ́dọ̀ Ìyáàfin Haines ní Portland, arábìnrin olólùfẹ́ kan nínú Kristi, ẹni tí ọkàn rẹ̀ dà pọ̀ mọ́ tèmi; márùn-ún wa, gbogbo wa sì jẹ́ obìnrin, ni a kúnlẹ̀ ní ìdákẹ́jẹ ní pẹpẹ ìdílé. Bí a ti ń gbàdúrà, agbára Ọlọ́run bà lé mi gẹ́gẹ́ bí mi kò tíì rí lára rẹ̀ rí tẹ́lẹ̀.”
“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.
“Ó dà bí ẹni pé a yí mi ká pẹ̀lú ìmọ́lẹ̀, àti pé mo ń gòkè lọ sókè sí i láti ilẹ̀ ayé. Mo yí padà láti wá àwọn ènìyàn ìbọ̀wọ̀lé nínú ayé, ṣùgbọ́n n kò lè rí wọn, nígbà tí ohùn kan wí fún mi pé, ‘Wo lẹ́ẹ̀kan sí i, kí o sì wo sókè díẹ̀ sí i.’ Nígbà náà, mo gbé ojú mi sókè, mo sì rí ọ̀nà tó tọ́ tí ó sì há, tí a gbé ga sókè lórí ayé. Lórí ọ̀nà yìí ni àwọn ènìyàn ìbọ̀wọ̀lé ń rìn lọ sí ìlú náà tí ó wà ní òpin kejì ọ̀nà náà. Wọ́n ní ìmọ́lẹ̀ tí ń tàn gan-an tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé òun ni ‘igbe ọ̀gànjọ́ òru.’ [WO MÁTÍÙ 25:6.] Ìmọ́lẹ̀ yìí ń tàn ní gbogbo ọ̀nà náà, ó sì ń fún ẹsẹ̀ wọn ní ìmọ́lẹ̀, kí wọn má bàa kọsẹ̀.
“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.
“Bí wọ́n bá pa ojú wọn mọ́ sára Jesu, ẹni tí ó wà níwájú wọn gan-an, tí ó ń darí wọn lọ sí ìlú náà, wọ́n wà ní ààbò. Ṣùgbọ́n láìpẹ́, àwọn kan bẹ̀rẹ̀ sí í rẹ̀wẹ̀sì, wọ́n sì wí pé ìlú náà ṣì jìnnà púpọ̀, àti pé wọ́n ti retí pé àwọn ì bá ti wọ inú rẹ̀ tẹ́lẹ̀. Nígbà náà ni Jesu máa ń gba wọ́n níyànjú nípa gbígbé apá ọ̀tún rẹ̀ ológo sókè, àti láti apá rẹ̀ ni ìmọ́lẹ̀ kan ti ń jáde, tí ó ń rì lórí ẹgbẹ́ Advent, wọ́n sì ké pé, ‘Alleluia!’ Àwọn mìíràn sì fi ìkánjú sẹ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì wí pé kì í ṣe Ọlọ́run ni ó ti mú wọn jáde dé ibi jíjìn bẹ́ẹ̀. Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn pa, ó sì fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n pàdánù ìríran àmì náà àti ti Jesu, wọ́n sì bọ kúrò lójú ọ̀nà náà sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.” 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.
Nínú ìtàn-ayé Ellen White tó ní ìdìpọ̀ mẹ́fà, tí ọmọ-ọmọ rẹ̀ Arthur L. White kọ, ó ṣàkọsílẹ̀ ọ̀rọ̀ kan tí John Loughborough sọ ní ìpàdé General Conference ti ọdún 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, nígbà tí ó ń sọ̀rọ̀ ní ìpàdé General Conference ní ọdún mẹ́sàn-án lẹ́yìn náà, sọ pé: “Mo ti rí Sister White nínú ìran ní ìgbà tó fẹ́rẹ̀ẹ́ jẹ́ àádọ́ta. Ìgbà àkọ́kọ́ ni ní nǹkan bí ọdún mẹ́rìnlélógójì sẹ́yìn.... Ìran gbangba rẹ̀ tí ó kẹ́yìn jẹ́ ní 1884, ní pápá àgọ́pàdé ní 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.
Ó ṣì máa ní àlá àti ìran lẹ́yìn ọdún 1884, ṣùgbọ́n àwọn ìran tí ó ṣẹlẹ̀ ní gbangba parí ní pàtó lẹ́yìn ọdún mẹ́rìnlélógójì gan-an bí wọ́n ti bẹ̀rẹ̀, àti pé ìbẹ̀rẹ̀ àti òpin àwọn ìran gbangba náà ṣẹlẹ̀ ní ìlú tí a ń pè ní Portland. Ìlú àkọ́kọ́ wà ní etíkun ìlà-oòrùn Orílẹ̀-Èdè Amẹ́ríkà, ìlú ìkẹyìn sì wà ní etíkun ìwọ̀-oòrùn. Àwọn kan lè fẹ́ jiyàn pé òtítọ́ yìí kò túmọ̀ sí nǹkan míì ju ìṣẹ̀lẹ̀ àdéhùn ènìyàn lọ, àwọn mìíràn sì lè jiyàn pé ète fún àwọn ìran gbangba ti ṣẹ, nítorí náà Olúwa fi òpin sí wọn lẹ́yìn ọdún mẹ́rìnlélógójì.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Ìdí gidi ni nítorí àìgbọ́ràn àti ìṣọ̀tẹ̀ tí ń pọ̀ sí i sí ẹ̀bùn ìsọtẹ́lẹ̀ tí a ti fi fún ìṣísẹ̀ 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.
“Lẹ́yìn tí mo dé Oakland, ìmọ̀lára nípa ipò àwọn nǹkan ní Battle Creek dì mí lórí gan-an, èmi náà sì jẹ́ aláìlera, aláìní agbára láti ràn yín lọ́wọ́. Mo mọ̀ pé ìwúkàrà ìgbàgbọ́-àìní ń ṣiṣẹ́. Àwọn tí wọ́n kọbi ara sí àwọn àṣẹ kedere ti ọ̀rọ̀ Ọlọ́run ń kọbi ara sí àwọn ẹ̀rí tí ń rọ̀ wọ́n láti kíyèsi ọ̀rọ̀ náà. Nígbà tí mo ṣèbẹ̀wò sí Healdsburg ní òtútù ọdún tó kọjá, mo wà gidigidi nínú àdúrà, mo sì kún fún àníyàn àti ìbànújẹ́. Ṣùgbọ́n nígbà kan, bí mo ṣe wà nínú àdúrà, Olúwa gbá òkùnkùn padà, ìmọ́lẹ̀ ńlá kan sì kún yàrá náà. Áńgẹ́lì Ọlọ́run kan wà lẹ́gbẹ̀ẹ́ mi, ó sì dà bí ẹni pé mo wà ní Battle Creek. Mo wà nínú àwọn ìgbìmọ̀ yín; mo gbọ́ àwọn ọ̀rọ̀ tí a sọ jáde, mo rí, mo sì gbọ́ àwọn nǹkan tí, bí Ọlọ́run bá fẹ́, mo fẹ́ kí a lè pa rẹ́ kúrò nínú ìrántí mi títí láé. A farapa ọkàn mi tó bẹ́ẹ̀ tí mi ò mọ ohun tí mo lè ṣe tàbí ohun tí mo lè sọ. Àwọn nǹkan kan wà tí èmi kò lè mẹ́nu kàn. A pa láṣẹ fún mi pé kí n má jẹ́ kí ẹnikẹ́ni mọ ohunkóhun nípa èyí, nítorí pé ọ̀pọ̀ nǹkan ṣì yẹ kí ó túbọ̀ hàn gbangba.
“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.
“A sọ fún mi láti kó ìmọ́lẹ̀ tí a ti fi fún mi jọ, kí n sì jẹ́ kí ìtanràn rẹ̀ tàn jáde sí àwọn ènìyàn Ọlọ́run. Mo ti ń ṣe èyí nínú àwọn àpilẹ̀kọ inú ìwé ìròyìn. Mo máa ń dìde ní aago mẹ́ta àárọ̀ ní fẹ́rẹ̀ẹ́ gbogbo òwúrọ̀ fún ọ̀pọ̀ oṣù, mo sì kó onírúurú kókó-ọrọ̀ tí a kọ lẹ́yìn tí a fi ẹ̀rí méjèèjì ìkẹyìn náà fún mi ní Battle Creek jọ. Mo kọ àwọn nǹkan wọ̀nyí sílẹ̀, mo sì yára fi wọ́n ránṣẹ́ sí yín; ṣùgbọ́n mo ti kọ̀ láti tọ́jú ara mi dáadáa bí ó ti yẹ, èyí sì mú un wá sí pé mo ṣubú lábẹ́ ẹrù náà; gbogbo ohun tí mo kọ kò parí ní àkókò láti dé ọ̀dọ̀ yín ní Ìpàdé Àgbà.”
“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.
“Lẹ́ẹ̀kansi, nígbà tí mo wà nínú àdúrà, Olúwa fi ara Rẹ̀ hàn. Mo tún wà ní Battle Creek lẹ́ẹ̀kan sí i. Mo wà nínú ilé púpọ̀, mo sì gbọ́ ọ̀rọ̀ yín ní àyíká tábìlì yín. Àwọn kókó-ẹ̀kúnrẹ́rẹ́ rẹ̀ ni mi kò ní òmìnira báyìí láti sọ. Mo ní ìrètí pé a kì yóò pè mí láé láti mẹ́nu kàn án. Mo tún ní àlá púpọ̀ tí ó ṣe kedere gidigidi.”
“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.
“Ohùn wo ni ẹ̀yin yóò gba gẹ́gẹ́ bí ohùn Ọlọ́run? Agbára wo ni Olúwa ní ní ìpamọ́ láti tún àṣìṣe yín ṣe, kí ó sì fi ipa ọ̀nà yín hàn yín gẹ́gẹ́ bí ó ti rí? Agbára wo ni yóò ṣiṣẹ́ nínú ìjọ? Bí ẹ bá kọ̀ láti gbàgbọ́ títí gbogbo ojiji àìdánilójú àti gbogbo ìṣeéṣe iyèméjì yóò fi kúrò, ẹ̀yin kì yóò gbàgbọ́ láé. Iyèméjì tí ń béèrè ìmọ̀ pípé kì yóò fi ara rẹ̀ fún ìgbàgbọ́ láéláé. Ìgbàgbọ́ dúró lórí ẹ̀rí, kì í ṣe lórí ìfihàn tí kò fi ààyè sí iyèméjì. Olúwa ń béèrè pé kí a ṣègbọràn sí ohùn ojúṣe, nígbà tí àwọn ohùn mìíràn yí wa ká, tí wọ́n sì ń rọ̀ wá láti tẹ̀lé ipa ọ̀nà tí ó lòdì. Ó ń béèrè ìfiyèsí àtọkànwá lọ́dọ̀ wa láti lè yàtọ̀ sí ohùn tí ń sọ̀rọ̀ láti ọ̀dọ̀ Ọlọ́run. A gbọ́dọ̀ kọ ìfẹ́ inú tí ń fà wa, kí a sì ṣẹ́gun rẹ̀, kí a sì ṣègbọràn sí ohùn ẹ̀rí-ọkàn láìsí ìfọ̀rọ̀wérọ̀ tàbí ìdàpọ̀mọ́ra, kí ìkíni rẹ̀ má bàa dákẹ́, tí ìfẹ́ ara àti ìtẹ́sí inú yóò sì gba àkóso. Ọ̀rọ̀ Olúwa ń tọ̀ wa wá, àwa gbogbo tí a kò tíì kọ Ẹ̀mí Rẹ̀ sílẹ̀ nípa pípinnu pé a kì yóò gbọ́, a kì yóò sì ṣègbọràn. A ń gbọ́ ohùn yìí nínú ìkìlọ̀, nínú ìmọ̀ràn, àti nínú ìbáwí. Òun ni ìránṣẹ́ ìmọ́lẹ̀ ti Olúwa sí àwọn ènìyàn Rẹ̀. Bí a bá dúró de ìpè tí yóò lágbára jù tàbí àǹfààní tí ó dára jù, a lè gba ìmọ́lẹ̀ náà kúrò lọ́dọ̀ wa, a ó sì fi wa sílẹ̀ nínú òkùnkùn.” 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.”
Arábìnrin White fi hàn pé bí ìṣọ̀tẹ̀ tí ń bá a lọ sí iṣẹ́ ìránṣẹ́ rẹ̀ gẹ́gẹ́ bí wòlíì obìnrin bá farahàn, “a lè yọ ìmọ́lẹ̀ náà kúrò, àti” Adventismu Laodicea yóò sì “jẹ́ kí a fi í sílẹ̀ nínú òkùnkùn.” Ní ọdún 1915, a yọ ìmọ́lẹ̀ náà kúrò. Ọlọ́run ní agbára pípé nígbà gbogbo láti gbé wòlíì tàbí wòlíì obìnrin dìde nígbàkígbà tí Ó bá fẹ́ ṣe bẹ́ẹ̀. Ó gbé Eliṣa dìde láti tẹ̀lé Elijah, ṣùgbọ́n kò sí wòlíì alààyè kankan tí a gbé dìde lẹ́yìn 1915, nítorí Olúwa ti “yọ ìmọ́lẹ̀ náà kúrò.”
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.
Ní ti àlá àti ìran Sister White bá wá sí ọ̀ràn, àkókò mẹ́ta ni ó wà. Àkókò àkọ́kọ́, tí ó pé ọdún mẹ́rìnlélógójì, ni pé àwọn ìran máa ń ṣẹlẹ̀ ní gbangba, fún àwọn ète tí ó ní í ṣe pẹ̀lú ìdásílẹ̀ ẹ̀bùn náà nínú ọkàn àwọn tí wọ́n wà níbẹ̀ nígbà tí àwọn ìran náà ṣẹlẹ̀. Lẹ́yìn náà, láti ọdún 1884 títí di ikú rẹ̀ ní 1915, àwọn ìran àti àlá ni a fi fún un tí wọ́n ṣì jẹ́ fún ìmúgbòòrò àwọn ènìyàn Ọlọ́run, ṣùgbọ́n a fi wọ́n fún un ní ikọ̀kọ̀. Àkókò kẹta bẹ̀rẹ̀ ní 1915, ó sì pèsè ẹ̀rí pé Adventism ti Laodicea wà nínú òkùnkùn ìpẹ̀yìndà.
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.
Israẹli àtijọ́ jẹ́ àpẹẹrẹ Israẹli òde-òní, àti ní àkókò ìṣọ̀tẹ̀ tí ó ti gbilẹ̀ pátápátá tí Élí àti àwọn ọmọ rẹ̀ méjèèjì, Hofini àti Fíníhasi, ṣojú fún, “ìran tí a fihàn ní gbangba kò sí.” Ìdí náà ni àìgbọ́ràn burúkú àti ìṣọ̀tẹ̀ wọn. Ọlọ́run kì í yípadà.
“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.
“Ìkìlọ̀ mìíràn ni a tún gbọdọ̀ fi fún ilé Élì. Ọlọ́run kò lè bá àlùfáà àgbà àti àwọn ọmọ rẹ̀ sọ̀rọ̀; ẹ̀ṣẹ̀ wọn, bí ìkùukùu tí ó nipọn, ti di ìwàláàyè Ẹ̀mí Mímọ́ Rẹ̀ mọ́. Ṣùgbọ́n láàárín ìwà búburú, ọmọ náà, Sámúẹ́lì, dúró ṣinṣin ní òtítọ́ sí Ọ̀run, àti ìránṣẹ́ ìdálẹ́bi sí ilé Élì ni iṣẹ́ àyànfúnni Sámúẹ́lì gẹ́gẹ́ bí wòlíì ti Ẹlẹ́gíga Jùlọ.”
“‘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.
“‘Ọ̀rọ̀ Olúwa sì ṣọ̀wọ́n ní ọjọ́ wọ̀nyẹn; ìran tí a fihàn ní gbangba kò sí. Ó sì ṣẹlẹ̀ ní àkókò náà, nígbà tí Élí dùbúlẹ̀ ní ipò rẹ̀, tí ojú rẹ̀ sì bẹ̀rẹ̀ sí í ṣókùnkùn débi pé kò lè ríran; àti kí fìtílà Ọlọ́run tó tì, nínú tẹ́ńpìlì Olúwa, níbi tí àpótí Ọlọ́run wà, tí Sámúẹ́lì sì dùbúlẹ̀ láti sùn; pé Olúwa pè Sámúẹ́lì.’ Ní rírò pé ohùn náà jẹ́ ti Élí, ọmọ náà yára lọ sí ẹ̀gbẹ́ ibùsùn àlùfáà náà, ó ní, ‘Èmi nìyí; nítorí ìwọ pè mí.’ Ìdáhùn náà sì ni pé, ‘Èmi kò pè ọ́, ọmọ mi; padà lọ dubulẹ̀.’ Lẹ́ẹ̀mẹ́ta ni a pè Sámúẹ́lì, lẹ́ẹ̀mẹ́ta sì ni ó dáhùn ní irú ọ̀nà kan náà. Nígbà náà ni Élí dájú pé ìpè àdììtú náà ni ohùn Ọlọ́run. Olúwa ti kọjá ní ti ìránṣẹ́ Rẹ̀ tí Ó yàn, ọkùnrin oníirun funfun, láti bá ọmọ kékeré kan sọ̀rọ̀. Èyí fúnra rẹ̀ jẹ́ ìbáwí kíkoro ṣùgbọ́n tí ó tọ́ sí Élí àti ilé rẹ̀.” 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.
Nínú ìpẹ̀yìndà ilé Élì, kò sí ìran gbangba, nítorí Ọ̀rọ̀ Oluwa jẹ́ “iyebíye” ní ọjọ́ wọ̀nyẹn. Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “iyebíye” túmọ̀ sí “àìlẹ́gbẹ́”. Láti ọdún 1844 títí di 1884, àwọn “ìran gbangba” wà, tí a fi fún Adventismu Laodíkéà. A kọ́kọ́ fi èyí múlẹ̀ nínú ìtàn ìṣísẹ̀ Millerite Filadẹlfíà, àti ní 1856 ó bẹ̀rẹ̀ sí í fi hàn pé ìṣísẹ̀ Filadẹlfíà ti yí padà sí ìṣísẹ̀ Laodíkéà, ṣùgbọ́n àwọn ìran gbangba náà tẹ̀síwájú, nítorí Ọlọ́run ní sùúrù pípẹ́, ó sì kún fún àánú.
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.
Lẹ́yìn náà, ní ọdún 1863, ìṣọ̀tẹ̀ sí àwọn òtítọ́ ìpìlẹ̀ bẹ̀rẹ̀, ṣùgbọ́n àwọn “ìran tí ó ṣí sílẹ̀” tẹ̀síwájú títí di ọdún 1884. Lẹ́yìn náà, ìyípadà kan ṣẹlẹ̀. Nínú orí kẹjọ ìwé Ẹsékíẹ́lì, a fi àwọn ìríra mẹ́rin náà hàn gẹ́gẹ́ bí àwọn tí ń pọ̀ sí i ní ìwà wọn. Ọdún 1884 ṣàpẹẹrẹ ìparí tí ó súnmọ́lé ti ìran àkọ́kọ́ àti ìbẹ̀rẹ̀ ìran kejì. Ìtàn Advent fi hàn pé ní ọdún 1881, àti lẹ́ẹ̀kansi ní ọdún 1882, ìgbéga méjì pàtàkì nínú ìṣọ̀tẹ̀ ṣẹlẹ̀.
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.
Ní ọdún 1881, Ààrẹ Àpéjọ Gbogbogbò (George Butler) kọ, ó sì tẹ ọ̀wọ́ àtẹ̀jáde àwọn àpilẹ̀kọ kan sínú Review and Herald, nínú èyí tí ó ti jiyàn pé àwọn apá kan nínú Bíbélì ni a mí sí ju àwọn apá mìíràn lọ, àti ní ìparí àwọn àpilẹ̀kọ rẹ̀, ó tilẹ̀ tọ́ka sí àwọn apá kan nínú Bíbélì tí a kò mí sí. Lẹ́yìn èyí, ní ọdún 1882, Uriah Smith, aṣáájú iṣẹ́ ìtẹ̀wé, àti ní àkókò náà pẹ̀lú aṣáájú iṣẹ́ ẹ̀kọ́, bẹ̀rẹ̀ sí í kọ́ni pé nígbà tí a fi àwọn àsọtẹ́lẹ̀ ọjọ́ iwájú tàbí ìtàn mímọ́ ti ìgbà àtijọ́ hàn fún Sister White, àwọn ọ̀rọ̀ rẹ̀ jẹ́ àmísí, ṣùgbọ́n ó jiyàn pé, nígbà tí ó bá ń tọ́ka sí àìkùnà ara ẹni àwọn ọmọ ẹgbẹ́ ìjọ, nígbà náà, ó kàn jẹ́ èrò ènìyàn tirẹ̀.
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.
Ní ọdún 1881 ni Sátánì gbé ìkọlù gbangba kan dìde sí àṣẹ Bíbélì King James, nípasẹ̀ ọ̀nà ààrẹ ìjọ, lẹ́yìn náà sì ní ọdún tó tẹ̀lé e, aṣáájú iṣẹ́ ẹ̀kọ́ àti títẹ̀jáde náà tún gbé ìkọlù irú bẹ́ẹ̀ dìde sí àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀. Látì 1884, ẹ̀rí náà ni pé ní àwọn ọjọ́ wọ̀nyí kò sí ìran gbangba. Láti 1863 títí dé 1881, ìṣọ̀tẹ̀ náà ti pọ̀ sí i títí ó fi kó Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ sínú, kò sì tún kàn jẹ́ aṣojú ìkọ̀sílẹ̀ àwọn ìpìlẹ̀ nìkan mọ́.
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.
Àwọn ìríra mẹ́rin tí a ṣàfihàn nínú Ezekieli orí kẹjọ, ni àwọn àgbà ọkùnrin ṣe, èyí tí ó dúró fún aṣáájú Jerúsálẹ́mù, tí ó bẹ̀rẹ̀ gẹ́gẹ́ bí àjọ ìjọ tí ó jẹ́ òfin gẹ́gẹ́ bí Adventismu Laodicea ní ọdún 1863. Ní àkókò náà ni a tẹ àpilẹ̀kọ kan jáde nínú Review and Herald, tí àwọn akọ̀tàn kan fi sí ọ̀dọ̀ James White gẹ́gẹ́ bí òǹkọ̀wé rẹ̀, bí ó tilẹ̀ jẹ́ pé ẹ̀rí àkọsílẹ̀ ìwé náà fúnra rẹ̀ ń tọ́ka sí Uriah Smith jùlọ gẹ́gẹ́ bí òǹkọ̀wé gidi. Bí ó ti wù kí ó rí, ègún tí a kéde sí atunkọ́ Jẹ́ríkò ni a mú ṣẹ ní kedere nínú James White, Uriah Smith sì ni ẹni tí ó dá àwòrán àtẹ 1863 èké náà. Ní ọdún 1881, ààrẹ General Conference ń fi àwọn àpilẹ̀kọ sínú Review and Herald, tí ó ń jiyàn lòdì sí àṣẹ pípé ti Bíbélì, lẹ́yìn náà ní ọdún tí ó tẹ̀lé e Uriah Smith bẹ̀rẹ̀ ìkólù kan sí àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀.
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.
Àwọn ọkùnrin àtijọ́ tí ó yẹ kí wọ́n jẹ́ olùṣọ́, ni wọ́n ń darí jáde nínú ìkọlù gbangba kan tí ó bẹ̀rẹ̀ pẹ̀lú ìkọlù sí àwọn òtítọ́ ìpìlẹ̀ tí a ṣojú fún nínú àlá Miller, tí a sì ṣàfihàn lórí tábìlì méjì Habakuku. Láti ibẹ̀ ni wọ́n ti bẹ̀rẹ̀ sí í kọlu ẹlẹ́rìí méjì, ìyẹn Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀. Ní àkókò kan náà pẹ̀lú (ìbẹ̀rẹ̀ ọdún 1880s), aṣáájú iṣẹ́ ìlera, John H. Kellogg, bẹ̀rẹ̀ sí í mú ẹ̀mí ìgbàgbọ́ asán ti pantheismu wá sínú àwọn aṣáájú ìjọ. Ní ọdún 1881, a sin James White, Sister White sì wà láàrín ìṣọ̀tẹ̀ tí ń pọ̀ sí i láti ọ̀dọ̀ àwọn aṣáájú ètò ẹ̀kọ́, ìlera, àti ìṣèlú ìjọ.
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:
Ìhìn tí ó ti dé ní 1856, èyí tí ó jẹ́ ìmọ́lẹ̀ tí a fi kún un nípa “àkókò méje,” àti pẹ̀lú ìhìn sí Laodicea, ni a ti kọ̀, Olúwa sì ní ìpinnu láti tún ìhìn kan náà náà ṣe ní Àpéjọ Gbogbogbò ní Minneapolis ní 1888, nípasẹ̀ ìhìn tí àwọn Àgbà Jones àti Waggoner gbé kalẹ̀. Ìhìn wọn kì í ṣe ìhìn tuntun, nígbà tí Sister White sì bá àwọn tí wọ́n tako ìhìn wọn sọ̀rọ̀, ó fi hàn pé àwọn ọlọ̀tẹ̀ gbà pé ìtakò wọn sí ìhìn Jones àti Waggoner dúró fún ojúṣe wọn láti dáàbò bo àwọn àmì ààlà àtijọ́, èyí tí ó tún jẹ́ àwọn ìpìlẹ̀ àtijọ́. Ìṣọ̀tẹ̀ wọn fi hàn pé ní ọdún 1888, wọn kò tún lóye ohun tí àwọn ìpìlẹ̀ náà jẹ́ mọ́, èyí ni pé àwọn òtítọ́ ìpìlẹ̀ ń ṣojú òdodo Kristi. Nínú àyíká àwọn àmì ààlà àti àwọn ìlànà William Miller ó sọ pé:
“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.
Ó yẹ kí a fúnra wa mọ ohun tí ó dá Kristiẹni sílẹ̀, ohun tí òtítọ́ jẹ́, ohun tí ìgbàgbọ́ tí a ti gbà jẹ́, ohun tí àwọn òfin Bíbélì jẹ́—àwọn òfin tí a fi fún wa láti ọ̀dọ̀ aláṣẹ tí ó ga jùlọ. Ọ̀pọ̀lọpọ̀ ènìyàn ni ń gbàgbọ́ láìní ìdí kan tí wọ́n fi lè gbé ìgbàgbọ́ wọn lé lórí, láìní ẹ̀rí tí ó tó ní ti òtítọ́ ọ̀ràn náà. Bí a bá gbé èrò kan kalẹ̀ tí ó bá ara ohun tí wọ́n ti pinnu tẹ́lẹ̀ mu, wọ́n ti múra tán pátápátá láti gbà á. Wọ́n kì í ronú láti inú ìdí dé ìsẹ̀lẹ̀, ìgbàgbọ́ wọn kò ní ìpìlẹ̀ tòótọ́ kankan, àti ní àkókò ìdánwò wọn yóò rí i pé orí iyanrìn ni wọ́n ti kọ́lé sí.
“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.
“Ẹni tí ó bá sinmi ní ìtẹ́lọ́rùn pẹ̀lú àìpé ìmọ̀ ara rẹ̀ nípa Ìwé Mímọ́ ní àsìkò yìí, tí ó sì ń rò pé èyí tó fún ìgbàlà rẹ̀, ó ń sinmi nínú ẹ̀tàn apanirun. Ọ̀pọ̀lọpọ̀ wà tí a kò tíì pèsè wọn dáadáa pẹ̀lú àríyànjiyàn Ìwé Mímọ́, kí wọ́n lè mọ àṣìṣe yàtọ̀, kí wọ́n sì dá gbogbo àṣà àti ìgbàgbọ́ asán lẹ́bi, tí a ti fi lélẹ̀ gẹ́gẹ́ bí òtítọ́. Satani ti mú èrò tirẹ̀ wọ inú ìjọsìn Ọlọ́run, kí ó lè bà ìrọ̀rùn ihinrere Kristi jẹ́. Ọ̀pọ̀lọpọ̀ ènìyàn tí wọ́n ń sọ pé wọ́n gba òtítọ́ ìsinsin yìí gbọ́, kò mọ ohun tí ó dá ìgbàgbọ́ tí a fi lé àwọn ẹni mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo dúró—Kristi nínú yín, ìrètí ògo. Wọ́n rò pé àwọn ń dáàbò bo àwọn ààmì ààlà àtijọ́, ṣùgbọ́n wọ́n tutù díẹ̀, wọ́n sì jẹ́ aláìnífẹ̀ẹ́. Wọ́n kò mọ ohun tí ó túmọ̀ sí láti hun ìfẹ́ àti ìgbàgbọ́ gidi sínú ìrírí wọn, àti láti ní agbára tòótọ́ rẹ̀. Kì í ṣe akẹ́kọ̀ọ́ Bíbélì tó sún mọ́ra ni wọ́n, ṣùgbọ́n wọ́n jẹ́ ọ̀lẹ àti aláìfiyèsí. Nígbà tí ìyàtọ̀ èrò bá dìde lórí àwọn ẹsẹ Ìwé Mímọ́, àwọn wọ̀nyí tí kò kẹ́kọ̀ọ́ pẹ̀lú ète kan, tí wọn kò sì dájú nípa ohun tí wọ́n gbà gbọ́, máa ṣubú kúrò nínú òtítọ́. A yẹ kí a fi dandan ìwádìí pẹkipẹki sí òtítọ́ Ọlọ́run lórí gbogbo ènìyàn, kí wọ́n lè mọ̀ pé wọ́n mọ ohun tí ó jẹ́ òtítọ́. Àwọn kan ń sọ pé ìmọ̀ púpọ̀ wà lọ́dọ̀ àwọn, wọ́n sì ní ìtẹ́lọ́rùn pẹ̀lú ipò wọn, nígbà tí wọn kò ní ìtara sí iṣẹ́ náà mọ́, tàbí ìfẹ́ gbígbóná sí Ọlọ́run àti sí àwọn ọkàn tí Kristi kú fún, ju bí ẹni pé wọn kò tíì mọ Ọlọ́run rí. Wọn kì í ka Bíbélì [láti] fi ọ̀rá inú rẹ̀ àti ìsanra rẹ̀ ṣe ti ọkàn ara wọn. Wọn kì í ní ìmọ̀lára pé ohùn Ọlọ́run ni ó ń bá wọn sọ̀rọ̀. Ṣùgbọ́n bí a bá fẹ́ lóye ọ̀nà ìgbàlà, bí a bá fẹ́ rí ìmọ́lẹ̀ ìtanràn Oòrùn òdodo, a gbọ́dọ̀ kẹ́kọ̀ọ́ Ìwé Mímọ́ pẹ̀lú ète kan, nítorí àwọn ìlérí àti àwọn àsọtẹ́lẹ̀ Bíbélì ń tan ìmọ́lẹ̀ ògo kedere sórí ètò àtọ̀runwá ìràpadà, àwọn òtítọ́ ńlá wọ̀nyí tí a kò lóye rẹ̀ kedere.” 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.
A gbé ọ̀rọ̀ yìí láti inú ẹ̀rí rẹ̀ ní àkókò ọdún 1888, ó sì fi hàn pé àwọn ọlọ̀tẹ̀ ń kọ́ ìpìlẹ̀ lórí iyanrìn, bí ó tilẹ̀ jẹ́ pé wọn kò mọ̀ ọ́. Ó sọ pé, “Ọ̀pọ̀lọpọ̀ àwọn tí ń jẹ́wọ́ pé wọ́n gbà òtítọ́ àsìkò yìí gbọ́, kò mọ ohun tí ó dá ìgbàgbọ́ tí a fi lé àwọn ẹni mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo sílẹ̀—Kristi nínú yín, ìrètí ògo. Wọ́n rò pé àwọn ń dáàbò bo àwọn àmì ààlà àtijọ́, ṣùgbọ́n wọ́n jẹ́ amúlẹ̀ àti aláìnífẹ̀ẹ́.” Ó fi hàn pé wọ́n ṣì wà nínú ipò Laodíkíà, nítorí pé wọ́n jẹ́ “amúlẹ̀.” Ó sì tún fi hàn pé “ìgbàgbọ́ tí a fi lé àwọn ẹni mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo sílẹ̀—Kristi nínú yín, ìrètí ògo.” Kristi ni Àpáta Àìnípẹ̀kun, àti gẹ́gẹ́ bí Àpáta Àìnípẹ̀kun, Ó dúró fún àwọn iyebíye inú àlá 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.
“A ti mú ìkìlọ̀ wá: Kò yẹ kí a jẹ́ kí ohunkóhun wọlé tí yóò da ìpìlẹ̀ ìgbàgbọ́ rú, èyí tí a ti ń kọ́ lé lórí láti ìgbà tí ìránṣẹ́ náà ti dé ní 1842, 1843, àti 1844. Èmi wà nínú ìránṣẹ́ yìí, àti láti ìgbà náà wá ni mo ti dúró níwájú ayé, ní òtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní í ronú láti yọ ẹsẹ̀ wa kúrò lórí pátákó tí a ti gbé wọn lé, bí a ṣe ń wá Oluwa lójoojúmọ́ pẹ̀lú àdúrà àtọkànwá, ní wíwá ìmọ́lẹ̀. Ṣé ẹ rò pé mo lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Ó yẹ kí ó rí bí Àpáta Ayérayé. Ó ti ń tọ́ mi sọ́nà láti ìgbà tí a ti fi í fún mi.” 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.
Ó ṣàfihàn òtítọ́ pàtàkì kan nípa àwọn ọlọ̀tẹ̀ náà, tí wọ́n jẹ́ àwọn ọkùnrin àtijọ́ ti Ezekieli, nígbà tí ó sọ pé, “Wọ́n kì í ronú láti inú ìdí dé èso.” Àwọn ènìyàn búburú kò lè tàbí wọn kì yóò ronú láti inú ìdí dé èso. Èso ìpàdé General Conference ti ọdún 1888 jẹ́ ọlọ̀tẹ̀ tó bẹ́ẹ̀ gẹ́ẹ́ tí Sister White pinnu láti kúrò, ṣùgbọ́n olùtọ́sọ́nà angẹli rẹ̀ pàṣẹ fún un pé ó gbọdọ̀ dúró kí ó sì kọ ìtàn afiwéra ti ìṣọ̀tẹ̀ Kora, Datani àti Abiramu sílẹ̀. Ìṣọ̀tẹ̀ àwọn ọkùnrin àtijọ́ náà ni èso náà, ìdí sì ni ìkọ̀sílẹ̀ ìránṣẹ́ Laodikea tí ó dé pẹ̀lú ìmọ́lẹ̀ tí a fi kún un ti “àkókò méje” ní ọdún 1856, lẹ́yìn náà sì pọ̀ sí i dé ìṣọ̀tẹ̀ sí àwọn ìpìlẹ̀ ní ọdún 1863, èyí tí ó sì mú ìkọlù wá sí Bíbélì ní àkọ́kọ́, lẹ́yìn náà sí Ẹ̀mí Àsọtẹ́lẹ̀, pẹ̀lú fífi ẹ̀mí ìwòye Kellogg wọlé.
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.
Dájúdájú àwọn akọ̀tàn àwọn ọkùnrin ìgbàanì nípasẹ̀ ìtàn ti bo àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú ìṣọ̀tẹ̀ náà mọ́lẹ̀ pẹ̀lú pàǹtírí, àṣà ìbílẹ̀, ìṣe, àti àwo àwọn àròsọ, nítorí àwọn tí wọ́n ń kópa nínú irú ìṣọ̀tẹ̀ bẹ́ẹ̀ máa ń gbìyànjú láti fi ẹ̀rí náà pamọ́ nígbà gbogbo.
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.
Ègbé ni fún àwọn tí ń jinlẹ̀ 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 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).
Àwọn ọkùnrin tí Isaiah ń bá sọ̀rọ̀ nínú ẹsẹ̀ náà ni àwọn tí ó dá mọ̀ gẹ́gẹ́ bí “àwọn ọkùnrin ẹlẹ́gàn tí ń ṣàkóso àwọn ènìyàn yìí ní Jerusalẹmu,” wọ́n sì jẹ́ àwọn ọkùnrin ìgbàanì kan náà tí ó yẹ kí wọ́n jẹ́ olùṣọ́ àwọn ènìyàn nínú Ezekiel orí kẹjọ. Nínú ẹ̀rí Ezekiel, ní ìríra-kejì, tí ó ń sàmì sí ìran kejì ti Adventism, wọ́n dáhùn àwọn ìbéèrè tí àwọn ọkùnrin ẹlẹ́gàn Isaiah béèrè pé, “nítorí wọ́n wí pé, Olúwa kò rí wa; Olúwa ti kọ ayé sílẹ̀” (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.
“A yọ̀” ni a kéde lé àwọn aṣàtúnṣe ìtàn wọ̀nyẹn tí wọ́n ń gbìyànjú láti bò òtítọ́ ìṣọ̀tẹ̀ tí ó ṣamọ̀nà sí, tí ó sì ṣẹlẹ̀ ní ọdún 1888.
We will continue this study in the next article.
A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó kàn.
“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.
“Mo gbọ́dọ̀ bá yín sọ̀rọ̀ ní ti àwọn ìpàdé ní Minneapolis. Ní ìgbà kan, mo pinnu láti fi ìpàdé náà sílẹ̀ nítorí mo rí, mo sì ní ìmọ̀lára ẹ̀mí àtakò líle tí ó ń jọba níbẹ̀. Mi ò lè fi ìṣẹ́jú kan ṣoṣo jẹ́wọ́ ẹ̀mí tí ó ń ṣiṣẹ́ pẹ̀lú agbára ìṣàkóso lórí Arákùnrin Morrison àti Arákùnrin Nicola. Mi ò lè fi ìṣẹ́jú kan ṣoṣo ṣiyèméjì nípa irú ẹ̀mí tí ẹ jẹ́ ti rẹ̀. Dájúdájú, kì í ṣe Ẹ̀mí Ọlọ́run, àti kí ẹ má bàa bá a lọ nínú ẹ̀tàn yìí, nítorí náà ni mo ṣe kọ̀wé sí yín báyìí.
“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.’
“Ní òru lẹ́yìn tí mo ti pinnu pé èmi kì yóò dúró sí Minneapolis mọ́, nínú àlá tàbí ìran òru—èmi kò lè sọ dájú èyí tí ó jẹ́—ẹni kan tí ó ga tí ìrísí rẹ̀ sì jẹ́ ti àṣẹ mú ìránṣẹ́ kan wá fún mi, ó sì fi hàn mí pé ìfẹ́ Ọlọ́run ni kí n dúró ní ipò ojúṣe mi, àti pé Ọlọ́run tìkára Rẹ̀ yóò jẹ́ Olùrànlọ́wọ́ mi, yóò sì gbé mi ró kí n lè sọ àwọn ọ̀rọ̀ tí Yóò fi fún mi. Ó ní, ‘Fún iṣẹ́ yìí ni Olúwa ti gbé ọ dìde. Àwọn apá ayérayé Rẹ̀ wà ní abẹ́ rẹ. Láti inú ìpàdé yìí ni a ó ti ṣe àwọn ìpinnu fún ìyè tàbí fún ikú; kì í ṣe pé ẹnikẹ́ni ní láti ṣègbé, ṣùgbọ́n ìgbéraga ti ẹ̀mí àti ìgbẹ́kẹ̀lé ara ẹni yóò ti ilẹ̀kùn pa kí a má bà a jẹ́ kí Jésù àti agbára Ẹ̀mí Mímọ́ Rẹ̀ wọlé. Wọn yóò tún ní àǹfààní mìíràn kí a lè mú wọn bọ́ kúrò nínú ẹ̀tan, kí wọn sì ronúpìwàdà, jẹ́wọ́ ẹ̀ṣẹ̀ wọn, kí wọn sì wá sọ́dọ̀ Kristi, kí wọ́n sì yí padà, kí Ó lè mú wọn láradá.’”
“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.’
“Ó ní, ‘Tẹ̀lé mi.’ Mo tẹ̀lé aṣáájú mi, ó sì mú mi lọ sí oríṣìíríṣìí ilé níbi tí àwọn ará ń gbé, ó sì ní, ‘Ẹ gbọ́ àwọn ọ̀rọ̀ tí a sọ níbí, nítorí a ti kọ wọ́n sínú ìwé àwọn àkọsílẹ̀, àwọn ọ̀rọ̀ wọ̀nyí yóò sì ní agbára ìdálẹ́bi lórí gbogbo àwọn tí wọ́n bá kó ipa kan 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 wá.’”
“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.
“Mo fetí sí àwọn ọ̀rọ̀ tí a sọ, tí ó yẹ kí ó mú kí olúkúlùkù àwọn tí ó sọ wọ́n tijú. Àwọn ọ̀rọ̀ ẹ̀gàn ni wọ́n ń sọ láti ọ̀dọ̀ ọ̀kan sí ọ̀dọ̀ ẹlòmíràn, tí wọ́n fi ń ṣe yẹ̀yẹ́ sí àwọn arákùnrin wọn A. T. Jones, E. J. Waggoner, àti Willie C. White, àti tèmi pẹ̀lú. Ipo mi àti iṣẹ́ mi ni àwọn tí ó yẹ kí wọ́n ti ń ṣe iṣẹ́ ìrẹ̀lẹ̀ ọkàn wọn níwájú Ọlọ́run, tí wọ́n sì ń tún ọkàn ara wọn ṣe ní ìtòlẹ́sẹẹsẹ, fi sílẹ̀ fún àsọyé láìsí ìdènà. Ó dà bí ẹni pé àfàsínà kan wà nínú fífi ọkàn rò lórí àwọn àṣìṣe àròjinlẹ̀ àti àwọn ọ̀rọ̀ tí a fojú inú dá sílẹ̀ nípa àwọn arákùnrin wọn àti iṣẹ́ wọn, èyí tí kò ní ìpìlẹ̀ kankan nínú òtítọ́, àti nínú ṣíṣiyèméjì, àti sisọ, àti kíkọ àwọn nǹkan kíkorò gẹ́gẹ́ bí àbájáde àìgbàgbọ́, ìbéèrè, àti àìní ìgbàgbọ́.”
“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.
“Olùdarí mi wí pé, ‘A ti kọ èyí sínú àwọn ìwé gẹ́gẹ́ bí ẹ̀rí lòdì sí Jésù Krísti. Ẹ̀mí yìí kò lè bá Ẹ̀mí Krísti, ti òtítọ́, wà ní ìṣọ̀kan. Wọ́n ti mutí yó pẹ̀lú ẹ̀mí ìtakò, wọn kò sì mọ̀ ju ọ̀mùtí lọ pé irú ẹ̀mí wo ni ń ṣàkóso ọ̀rọ̀ wọn tàbí ìṣe wọn. Ẹ̀ṣẹ̀ yìí jẹ́ ìkùnsínú sí Ọlọ́run ní ọ̀nà àkànṣe. Ẹ̀mí yìí kò ní ìríra kankan sí Ẹ̀mí òtítọ́ àti òdodo ju ẹ̀mí tí ó ru àwọn Júù sókè láti dá àjọṣepọ̀ kan sílẹ̀ láti ṣe iyèméjì, láti ṣàríwísí, àti láti di amí lórí Krísti, Olùdáǹdè ayé.
“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.
“A sọ fún mi nípasẹ̀ aṣáájú mi pé ẹlẹ́rìí kan wà sí ọ̀rọ̀ aláìní Kristi náà, ọ̀rọ̀ ìṣọ̀tẹ̀ ọlọ́pọ̀ ènìyàn náà, èyí tí ó fi ẹ̀rí hàn nípa ẹ̀mí tí ó ru àwọn ọ̀rọ̀ náà sókè. Nígbà tí wọ́n wọ inú àwọn yàrá wọn, àwọn áńgẹ́lì búburú bá wọn wọlé, nítorí pé wọ́n ti ti ilẹ̀kùn mọ́ Ẹ̀mí Kristi, wọn kò sì fẹ́ fetí sí ohùn Rẹ̀. Kò sí ìrẹ̀lẹ̀ ọkàn níwájú Ọlọ́run. A kì í sábà gbọ́ ohùn àdúrà, ṣùgbọ́n àríwísí àti àwọn ọ̀rọ̀ tí a mú gbòòrò ju òtítọ́ lọ àti àwọn ìròyìn àfojúsùn àti àwọn ìpèníjà ọkàn àti ìlara àti owú àti ìfura búburú àti ẹ̀sùn èké ni ó gbilẹ̀. Bí a bá ti la ojú wọn sílẹ̀, ìbá jẹ́ pé wọ́n rí èyí tí ì bá ti dẹ́rù bà wọ́n, ìyẹn ìyọ̀ ayọ̀ àwọn áńgẹ́lì búburú. Wọ́n ì bá sì tún rí Olùṣọ́ kan tí ó ti gbọ́ gbogbo ọ̀rọ̀, tí ó sì ti forúkọsílẹ̀ àwọn ọ̀rọ̀ wọ̀nyí sínú àwọn ìwé ọ̀run.”
“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.
“Nígbà náà ni a jẹ́ kó yé mi pé ní àkókò yìí yóò jẹ́ asán láti ṣe ìpinnu kankan nípa àwọn ipò lórí àwọn kókó-ẹ̀kọ́ ìtọ́́ni, nípa ohun tí ó jẹ́ òtítọ́, tàbí láti retí ẹ̀mí ìwádìí òdodo kankan, nítorí pé a ti dá àjọṣepọ̀ kan sílẹ̀ láti má jẹ́ kí ìyípadà kankan wá bá àwọn èrò lórí kókó tàbí ipò kankan tí wọ́n ti gbà, gẹ́gẹ́ bí àwọn Júù náà kò ṣe jẹ́ bẹ́ẹ̀. Ọ̀pọ̀ ohun ni Aṣáájú mi sọ fún mi tí èmi kò ní òmìnira láti kọ. Mo rí ara mi pé mo jókòó sí orí ibùsùn nínú ẹ̀mí ìbànújẹ́ àti ìpọ́njú, pẹ̀lú ẹ̀mí ìpinnu dídúróṣinṣin láti dúró ní ipò ojúṣe mi títí di òpin ìpàdé náà, kí n sì lẹ́yìn náà dúró de ìtọ́sọ́nà Ẹ̀mí Ọlọ́run tí yóò sọ fún mi bí mo ṣe gbọdọ̀ rìn àti ipa-ọ̀nà wo ni mo gbọdọ̀ tọ̀.” The 1888 Materials, 277, 278.