Article

# The Book of Daniel - Number Eighty

Akwụkwọ Daniel — Nọmba Iri Asatọ

The End and Beginning of Visions: Ellen White’s Last Open Vision in 1884 and Its Significance

Ngwụcha na Mmalite nke Ọhụụ Dị Iche Iche: Ọhụụ Ikpeazụ Mepee Emeghe nke Ellen White n’afọ 1884 na Mkpa Ọ Dị

Author

Jeff Pippenger

Published

February 13, 2024

Formats

PDF
Word
Song MP3

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.

N’afọ 1884, Ellen White nwetara ọhụụ ikpeazụ ya nke e nyere n’ihu ọha. E nyere ya na Portland, Oregon. Ọhụụ mbụ ya nke e nyere n’ihu ọha ka e nyere ya n’afọ 1844, na Portland, Maine. Jisọs na-eji mmalite nke ihe egosi njedebe nke ihe mgbe niile.

> “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.

> “Ọ dịghị anya mgbe ngafe nke oge ahụ gasịrị, n’afọ 1844, ka e nyere m ọhụụ mbụ m. Anọ m na-eleta Oriakụ Haines na Portland, otu nwanne nwanyị m hụrụ n’anya n’ime Kraịst, onye obi ya jikọtara na nke m; anyị ise, ha niile bụ ụmụnwaanyị, nọ n’ala n’udo n’ihu ebe ịchụàjà ezinụlọ. Ka anyị na-ekpe ekpere, ike Chineke bịakwutere m dịka m ahụtụbeghị ya mbụ.”

> “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.

> “Ọ dị m ka ìhè gbara m gburugburu, nakwa na a na-ebuli m elu, elu karịa, pụọ n’ụwa. Echegharịrị m ile ndị Advent n’ime ụwa anya, ma enweghị m ike ịhụ ha, mgbe olu kwuru m, sị, ‘Lee ọzọ, lekwakwa ntakịrị elu karịa.’ N’ebe a, eweliri m anya m elu, ma hụ ụzọ kwụ ọtọ ma dị warara, nke e buliri elu n’elu ụwa. N’ụzọ a ka ndị Advent na-eje ije gaa n’obodo ahụ nke dị n’isi ngwụcha ụzọ ahụ. E debere ha ìhè na-enwu enwu n’azụ ha ná mmalite ụzọ ahụ, nke mmụọ ozi gwara m na ọ bụ ‘mkpu etiti abalị.’ [LEE MATIU 25:6.] Ìhè a na-amụ n’ogologo ụzọ ahụ nile, ma na-enye ìhè n’ụkwụ ha, ka ha wee ghara ịsụ ngọngọ.”

> “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.

> “Ọ bụrụ na ha nọgide na-elekwasị anya ha n’ebe Jisọs nọ, onye dị kpọmkwem n’ihu ha, na-eduga ha gaa n’obodo ahụ, ha nọ ná nchebe. Ma n’oge na-adịghị anya ụfọdụ bidoro ikegwụ, wee sị na obodo ahụ ka dị anya nke ukwuu, nakwa na ha tụrụ anya na ha gaara abanyewo n’ime ya tupu ahụ. Mgbe ahụ Jisọs ga-agba ha ume site n’ịkpọlite ogwe aka nri Ya nke ebube, ma site n’ogwe aka Ya ka ìhè si apụta nke na-efegharị n’elu ìgwè ndị advent, ha wee tie mkpu, ‘Alleluia!’ Ndị ọzọ ji obi ịkpa ọsọ gọnahụ ìhè ahụ dị n’azụ ha, ma kwuo na ọ bụghị Chineke duru ha pụta ruo ebe dị otu a. Ìhè ahụ dị n’azụ ha gbanyụrụ, hapụkwa ụkwụ ha n’oké ọchịchịrị zuru ezu, ha wee sụọ ngọngọ, tufuo ịhụ ama ahụ na Jisọs, ma dapụ n’ụzọ ahụ rida n’ime ụwa ọchịchịrị na nke ajọ omume dị n’okpuru.” 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.

N’akwụkwọ ndụ Ellen White nke mejupụtara mpịakọta isii, nke nwa nwa ya nwoke Arthur L. White dere, ọ dekọrọ nkwupụta John Loughborough nyere n’oge nzukọ General Conference nke afọ 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, mgbe ọ na-enye okwu n’ọgbakọ nke General Conference afọ itoolu ka e mesịrị, kwuru, sị: “Ahụla m Sister White n’ọhụ ihe dị ka ugboro iri ise. Oge mbụ bụ ihe dị ka afọ iri anọ gara aga.... Ọhụ ikpeazụ ọ hụrụ n’ihu ọha bụ n’afọ 1884, n’ogige nzukọ dị na Portland, Oregon.” Ellen White Biography, mpịakọta nke 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.

Ọ ka ga-enwe nrọ na ọhụụ mgbe 1884 gasịrị, ma ọhụụ ndị ahụ nke mere n’ihu ọha kwụsịrị kpọmkwem afọ iri anọ mgbe ha malitere, ma mmalite na njedebe nke ọhụụ ndị a na-ahụ n’ihu ọha mere n’obodo ndị a kpọrọ Portland. Obodo mbụ ahụ dị n’akụkụ ọwụwa anyanwụ nke United States, ebe obodo ikpeazụ ahụ dị n’akụkụ ọdịda anyanwụ. Ụfọdụ pụrụ ịchọ ịrụ ụka na eziokwu a apụtaghị ihe ọ bụla karịa ndaba nke mmadụ, ndị ọzọ kwa pụrụ ịrụ ụka na e mezuru ebumnuche ọhụụ ndị a na-ahụ n’ihu ọha, ya mere Onyenwe anyị kwụsịrị ha mgbe afọ iri anọ gachara.

The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.

Ezigbo ihe kpatara ya bụ n’ihi na nnupụisi na nnagide megide onyinye amụma e nyere òtù Millerite nọ na-arịwanye elu.

> “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.

> “Mgbe m bịarutere Oakland, ibu nke echiche banyere ọnọdụ ihe dị na Battle Creek kpọrọ m ala, ma m onwe m adịghị ike, enwekwaghị m ike inyere unu aka. Amaara m na ekike nke ekweghị-ekwe nọ na-arụ ọrụ. Ndị leghaara anya n’iwu doro anya nke Okwu Chineke nọkwa na-eleghara ihe-àmà ndị ahụ anya nke na-akpọku ha ka ha gee Okwu ahụ ntị. Mgbe m gara ileta Healdsburg n’oge oyi gara aga, ekpere juru m ukwuu, obi erughịkwa m ala n’ihi nchegbu na mwute. Ma n’otu oge ka m nọ n’ekpere, Onyenwe anyị wepụrụ ọchịchịrị ahụ, nnukwu ìhè wee jupụta n’ime ụlọ ahụ. Otu mmụọ ozi nke Chineke nọ n’akụkụ m, ọ dịkwa m ka m nọ na Battle Creek. Anọ m n’ọgbakọ ndụmọdụ unu; anụrụ m okwu e kwuru, ahụkwara m ma nụkwaa ihe ndị, ọ bụrụ na Chineke chọrọ, m chọrọ ka e nwee ike ihichapụ ha ruo mgbe ebighị ebi n’ebe ncheta m dị. E merụrụ mkpụrụ obi m ahụ nke ukwuu nke na amaghị m ihe m ga-eme ma ọ bụ ihe m ga-ekwu. E nwere ihe ụfọdụ m na-apụghị ikwupụta. A gwara m ka m ghara ime ka onye ọ bụla mara banyere nke a, n’ihi na e nwere ọtụtụ ihe ka ga-apụta ìhè.”

> “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 gwara m ka m chịkọta ìhè ahụ e nyere m ma hapụ ka ụzarị ya nwuo pụta n’ihu ndị nke Chineke. Anọwo m na-eme nke a n’ime isiokwu ndị e bipụtara n’akwụkwọ akụkọ. Fọrọ nke nta ka m na-ebili elekere atọ kwa ụtụtụ ruo ọtụtụ ọnwa ma chịkọta ihe dị iche iche e dere mgbe e nyesịrị m ama abụọ ikpeazụ ahụ na Battle Creek. Edepụtara m ihe ndị a ma zipụkwara ha unu ngwa ngwa; ma elefuru m ilekọta onwe m nke ọma, n’ihi ya, nsonaazụ ya bụ na m dara n’okpuru ibu ahụ; ederede m niile erubeghị ka ha ruo unu na 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.

> “Ozọkwa, mgbe m nọ n’ekpere, Onyenwe anyị kpugheere Onwe Ya. Anọ m ọzọ na Battle Creek. Anọ m n’ọtụtụ ụlọ, nụrụkwa okwu unu gburugburu tebụl unu. Enweghị m nnwere onwe ugbu a ịkọwapụta ihe ndị ahụ n’ozuzu ha. Enwere m olileanya na a gaghị akpọ m mgbe ọ bụla ka m kpọọ ha aha. Enwekwara m ọtụtụ nrọ ndị kasị dị ịrịba ama.

> “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.

> “Ònye olu ka unu ga-ekweta dị ka olu Chineke? Olee ike ka Onyenwe anyị chekwara iji dozie njehie unu ma gosi unu ụzọ unu dịka ọ dị n’eziokwu? Olee ike ọ ga-eji rụọ ọrụ n’ime nzukọ? Ọ bụrụ na unu ajụ ikwere ruo mgbe e wepụrụ onyinyo ọbụla nke enweghị-nsọpụrụ na ohere ọbụla nke obi abụọ, unu agaghị ekwere mgbe ọbụla. Obi abụọ nke na-achọ ihe ọmụma zuru oke agaghị emekwara okwukwe. Okwukwe na-adabere n’ihe akaebe, ọ bụghị n’ngosipụta doro anya. Onyenwe anyị chọrọ ka anyị rubere olu ọrụ dịịrị anyị isi, mgbe olu ndị ọzọ gbara anyị gburugburu na-agba anyị ume ka anyị soro ụzọ megidere ya. Ọ na-achọ nlebara anya siri ike n’aka anyị ka anyị wee mata olu nke si n’aka Chineke na-ekwu. Anyị ga-eguzogide ma merie ọchịchọ nke anụ ahụ, ma rubere olu akọ na uche isi n’enweghị ịtụgharị okwu ma ọ bụ nkwekọrịta, ka mkpali ya ghara ịkwụsị, ka uche na mmụọ mkpali wee ghara ịchịkwa. Okwu nke Onyenwe anyị na-abịakwute anyị niile ndị na-emegidebeghị Mmụọ Ya site n’ịchịkọta obi ka ha ghara ịnụ ma rubekwa isi. A na-anụ olu a n’ịdọ aka ná ntị, n’ndụmọdụ, na n’ịta ụta. Ọ bụ ozi nke ìhè nke Onyenwe anyị nye ndị Ya. Ọ bụrụ na anyị echere oku ndị ka ukwuu ma ọ bụ ohere ndị ka mma, a pụrụ ịnapụ ìhè ahụ, ka a hapụkwa anyị n’ọchịchịrị.” 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.”

Nwannaanyị White kọwara na ọ bụrụ na e gosipụta nnupụisi na-aga n’ihu megide ozi ya dịka onye amụma nwanyị, “a pụrụ iwepụ ìhè ahụ, ma” Adventizim Laodisia “a ga-ahapụ ya n’ọchịchịrị.” N’afọ 1915, e wepụrụ ìhè ahụ. Chineke nwere ma ka nwere ike zuru ezu ịkpọlite onye amụma nwoke ma ọ bụ onye amụma nwanyị mgbe ọ bụla Ọ họọrọ ime otú ahụ. O kpọlitere Elisha ka o soro Elijah, ma e nweghị onye amụma dị ndụ e kpọlitere mgbe afọ 1915 gasịrị, n’ihi na Onyenwe anyị “ewepụwo ìhè ahụ.”

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.

Mgbe a bịara n’ihe gbasara nrọ na ọhụụ nke Sister White, e nwere oge atọ. Oge mbụ nke afọ iri anọ, bụ mgbe ọhụụ na-apụta n’ihu ọha, maka ebumnuche ndị metụtara ịtọpụta onyinye ahụ n’ime uche ndị nọ n’ebe ahụ mgbe ọhụụ ndị ahụ na-apụta. Mgbe ahụ, site n’afọ 1884 ruo n’ọnwụ ya n’afọ 1915, e nyere ọhụụ na nrọ ndị ka bụ maka iwulite ndị nke Chineke elu, ma e nyere ha n’ime nzuzo. Oge nke atọ malitere n’afọ 1915, ma wetara ihe àmà na Adventizim nke Laodisia nọ n’ọchịchịrị nke ndapụ n’ezi okwukwe.

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.

Izrel ogee na-akọwa Izrel nke oge a, ma n’oge nnupụisi zuru ezu nke Eli na ụmụ ya abụọ, Hophni na Phinehas, nọchiri anya ya, e nweghị “ọhụhụ doro anya.” Ihe kpatara ya bụ nnukwu nnupụisi ha na nnupụisi ha megide Chineke. Chineke anaghị agbanwe.

> “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.

> “A ga-enye ụlọ Ịlaị ịdọ aka ná ntị ọzọ. Chineke apụghị ịgwa nnukwu onye nchụàjà na ụmụ ya okwu; mmehie ha, dịka igwe ojii dị arọ, egbochiela ọnụnọ nke Mmụọ Nsọ Ya. Ma n’etiti ajọ omume, nwata ahụ bụ́ Samuel nọgidere bụrụ onye kwekọrọ n’eluigwe, ozi ikpe ọmụma e zigara ụlọ Ịlaị wee bụrụ ozi e nyere Samuel dị ka onye amụma nke Onye Kachasị Elu.”

> “‘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.

> “‘Okwu nke Onyenwe anyị dị oké ọnụ ahịa n’ụbọchị ndị ahụ; ọhụụ e meghere emepe adịghị. O wee ruo n’oge ahụ, mgbe Ịlaị dinara n’ebe ya, anya ya wee malite ịgwụ ike, nke mere na ọ pụghị ịhụ ụzọ; ma tupu oriọna Chineke anyụọ n’ụlọ nsọ nke Onyenwe anyị, ebe igbe Chineke dị, mgbe Samuel dinara ala ihi ụra; na Onyenwe anyị kpọrọ Samuel.’ N’iche na olu ahụ bụ nke Ịlaị, nwata ahụ mere ngwa gaa n’akụkụ ihe ndina onye nchụàjà ahụ, sị, ‘Lee m; n’ihi na ị kpọrọ m.’ Azịza ya bụ, ‘Akpọghị m gị, nwa m; dina ala ọzọ.’ Ugboro atọ ka akpọrọ Samuel, ugboro atọkwa ka o zara n’otu aka ahụ. Mgbe ahụ Ịlaị kwenyesiri ike na ọkpụkpọ ahụ dị omimi bụ olu Chineke. Onyenwe anyị agafewo ohu Ya a họpụtara, nwoke nwere isi awọ, ka ya na nwata kparịta ụka. Nke a n’onwe ya bụ ịba mba dị ilu, ma kwesịkwara ekwesi, nye Ịlaị na ụlọ ya.” 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.

N'ime ndapụ n'ezi okwukwe nke ụlọ Ịlaị, enweghị ọhụụ pụtara ìhè, n'ihi na Okwu nke Onyenwe anyị bụ “ihe dị oké ọnụ ahịa” n'ụbọchị ndị ahụ. Okwu Hibru a sụgharịrị dị ka “ihe dị oké ọnụ ahịa” pụtara “ihe a na-ahụghị anya ugboro ugboro” ma ọ bụ “ihe na-adị ụkọ.” Site n'afọ 1844 ruo 1884, e nwere “ọhụụ pụtara ìhè,” e nyere Adventizim Laodisia. E bu ụzọ guzobe nke a n'akụkọ ihe mere eme nke ngagharị Millerite nke Filadelfia, ma n'afọ 1856 ọ malitere igosi na ngagharị Filadelfia ahụ agafewo banye n'ngagharị Laodisia, ma ọhụụ ndị ahụ pụtara ìhè gara n'ihu, n'ihi na Chineke na-enwe ndidi ogologo ma juputakwa n'ebere.

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.

Mgbe ahụ n’afọ 1863, nnupụisi megide eziokwu ndị bụ ntọala bidoro, ma “ọhụhụ ndị mepere emepe” ahụ gara n’ihu ruo n’afọ 1884. Mgbe ahụ mgbanwe mere. N’isi nke asatọ nke Ezikiel, e gosiri arụ anọ ndị ahụ dị ka ndị na-arịwanye elu n’ọdịdị ha. Afọ 1884 na-anọchi anya nso ngwụcha nke ọgbọ mbụ na mmalite nke ọgbọ nke abụọ. Akụkọ ihe mere eme nke Advent na-edekọ na n’afọ 1881, ma mgbe ahụkwa ọzọ n’afọ 1882, uto abụọ dị mkpa n’nnupụisi mere.

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.

N’afọ 1881, Onyeisi Nzukọ Ukpụhọde Izugbe (George Butler), dere ma bipụta usoro edemede n’ime Review and Herald, nke o ji kwuo na akụkụ ụfọdụ nke Akwụkwọ Nsọ sitere n’ike mmụọ nsọ karịa akụkụ ndị ọzọ, ma ruo na njedebe nke edemede ya, o n’ezie kpọrọ aha ụfọdụ akụkụ nke Akwụkwọ Nsọ ndị na-esiteghị n’ike mmụọ nsọ. Mgbe nke ahụ gasịrị, n’afọ 1882, Uriah Smith, otu onye ndu n’ọrụ mbipụta, ma n’oge ahụ kwa onye ndu n’ọrụ agụmakwụkwọ, malitere izi na mgbe e gosiri Sister White amụma banyere ihe ga-eme n’ọdịnihu ma ọ bụ akụkọ dị nsọ nke oge gara aga, okwu ya sitere n’ike mmụọ nsọ, ma o kwuru na mgbe ọ kpọrọ aha mmejọ onwe onye nke ndị otu nzukọ, nke ahụ bụ naanị echiche mmadụ nke ya.

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.

N’afọ 1881, Setan, site n’aka onye isi ụka, butere agha mepere emepe megide ikike nke Bible King James; ma n’afọ sochirinụ, onye ndu ọrụ agụmakwụkwọ na mbipụta butere agha yiri nke ahụ megide ikike nke Mmụọ nke Amụma. Site n’afọ 1884, akaebe ahụ bụ na n’ụbọchị ndị ahụ e nweghị ọhụụ mepere emepe. Site n’afọ 1863 ruo 1881, nnupụisi ahụ arịgoro elu ruo n’ókè na ọ gụnyere Bible na Mmụọ nke Amụma, ma ọ bụghịzi naanị nnọchite nke ịjụ ntọala ndị ahụ.

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.

Nrụ arụ anọ ahụ a na-anọchi anya ha n’isi nke asatọ nke Ezekiel ka ndị okenye ndị ahụ meworo, ndị ahụ na-anọchi anya idu ndú Jerusalem, nke malitere dịka otu ụka iwu kwadoro, ya bụ Adventizim Laodisia, n’afọ 1863. N’oge ahụ ka e bipụtara otu edemede na Review and Herald, nke ụfọdụ ndị odeakụkọ akụkọ ihe mere eme na-enye James White dị ka onye dere ya, ọ bụ ezie na ihe ndekọ gbasara edemede ahụ n’eziokwu na-egosi karịa na Uriah Smith bụ onye dere ya n’eziokwu. Ka o sina dị, a mezuru nkọcha megide iwughachi Jeriko n’ụzọ doro anya site n’aka James White, ma Uriah Smith bụ onye kere chaatị adịgboroja nke 1863. Ruo n’afọ 1881, onye isi oche General Conference nọ na-etinye edemede na Review and Herald nke na-arụ ụka megide ikike zuru oke nke Bible, ma n’afọ na-eso ya Uriah Smith malitere ọgụ megide ikike nke Mmụọ nke Amụma.

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.

Ndị ikom oge ochie ahụ ndị e kwesiri ịbụ ndị nche nọ na-ebute ụzọ n’ime mwakpo pụtara ìhè nke bidoro site n’ịwakpo eziokwu ndị ntọala, ndị e gosipụtara n’ọhụ Miller ma kọwaa ha n’elu tebụl abụọ Habakuk. Site n’ebe ahụ, ha malitere ịwakpo ndị àmà abụọ nke Bible na Mmụọ nke Amụma. N’otu oge ahụkwa (mbido afọ 1880s), onye ndu ọrụ ahụike, John H. Kellogg, malitere iwebata mgbaasị ime mmụọ nke pantheism n’etiti nduzi nke ụka. N’afọ 1881, e liri James White, Nwannaanyị White nọkwa n’etiti nnupụisi na-arị elu nke nduzi usoro agụmakwụkwọ, ahụike, na ndọrọ ndọrọ ọchịchị nke ụka ahụ.

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:

Ozi nke bịarutere n’afọ 1856, nke bụ ìhè a mụbara banyere “oge asaa ahụ,” nakwa ozi ahụ nye Laodicea, a jụrụ ya, Onye-nwe anyị wee bu n’obi ikwughachi otu ozi ahụ kpọmkwem n’ụlọ Nzukọ Ukpụrụ Nsọ Izugbe dị na Minneapolis n’afọ 1888, site n’ozi nke ndị Okenye Jones na Waggoner wetara. Ozi ha abụghị ozi ọhụrụ, ma mgbe Nwanyị White gwara ndị ahụ jụrụ ozi ha okwu, o mere ka amata na ndị nnupụisi ahụ kweere na iguzogide ha megide ozi Jones na Waggoner nọchiri anya ọrụ dịịrị ha nke ịgbachitere akara-ala ochie ahụ, nke bụkwa ntọala ochie ahụ. Nnupụisi ha kpughere na ka ọ na-erule 1888, ha aghọtaghịzi ihe ntọala ahụ bụ, ya bụ, na eziokwu ndị ntọala ahụ nọchiri anya ezi omume nke Kraịst. N’ihe gbasara akara-ala ndị ahụ na iwu William Miller, o kwuru:

> “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.

> “Anyi kwesị ịmara n’onwe anyị ihe bụ Kraịstnàstì, ihe bụ eziokwu, ihe bụ okwukwe ahụ anyị natara, ihe bụ iwu nile nke Bible—iwu ndị e nyere anyị site n’aka ọchịchị kachasị elu. E nwere ọtụtụ ndị kweere na-enweghị ihe kpatara ya nke ha ga-adabere okwukwe ha n’elu, na-enweghịkwa ihe akaebe zuru ezu banyere eziokwu nke okwu ahụ. Ọ bụrụ na e wetara echiche nke kwekọrọ n’echiche ndị ha buru ụzọ nwee, ha na-adị njikere ozugbo ịnakwere ya. Ha anaghị esite n’ihe kpatara ihe ruo n’ihe na-esite na ya pụta ekpe ikpe, okwukwe ha enweghị ntọala ezi-okwu ọ bụla, ma n’oge ọnwụnwa ha ga-achọpụta na ha ewulitela n’elu aja.”

> “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.

> “Onye zuru ike n’imeju onwe ya afọ n’ọmụma ya ugbu a na-ezughị oke banyere Akwụkwọ Nsọ, na-eche na nke a ezuru maka nzọpụta ya, na-ezu ike n’ime aghụghọ na-egbu egbu. E nwere ọtụtụ ndị e nweghị nke ọma kwadebere ha n’arụmụka sitere n’Akwụkwọ Nsọ, ka ha wee nwee ike ịmata njehie, ma maa ikpe megide ọdịnala na nkwenkwe ụgha niile e tinyere n’aka dị ka eziokwu. Setan etinyewo echiche nke ya n’ofufe Chineke, ka o wee mebie ịdị mfe nke oziọma Kraịst. Ọtụtụ ndị na-azọrọ na ha kwere eziokwu nke oge a, amaghị ihe mejupụtara okwukwe ahụ e nyere ndị nsọ otu ugboro—Kraịst n’ime unu, olileanya nke ebube. Ha na-eche na ha na-agbachitere ihe akara ochie ndị ahụ, ma ha bụ ndị nwayọọ n’ọkụ ime mmụọ, ndị na-enweghịkwa mmasị. Ha amaghị ihe ọ pụtara ịkpa n’ime ahụmahụ ha ma inweta ezi ike nke ịhụnanya na okwukwe. Ha abụghị ndị na-amụ Baịbụl nke ọma na nke siri ike, kama ha bụ ndị umengwụ na ndị na-adịghị elebara ya anya. Mgbe ọdịiche n’echiche bilitere banyere amaokwu dị n’Akwụkwọ Nsọ, ndị a na-amụbeghị ya n’ụzọ nwere ebumnuche ma ghara ịbụ ndị kwụsie ike n’ihe ha kwenyere, na-adapụ n’eziokwu. Anyị kwesịrị ime ka ọ dịrị mmadụ niile n’obi mkpa ọ dị ịjụ ajụjụ nke ọma ma nyochaa eziokwu Chineke nke ọma, ka ha wee mara na ha maara ihe bụ eziokwu. Ụfọdụ na-azọrọ na ha nwere nnukwu ọmụma, ma na-enwe afọ ojuju n’ọnọdụ ha, ebe ha enweghịzị ịnụ ọkụ n’obi maka ọrụ ahụ, enweghịkwa ịhụnanya siri ike karịa maka Chineke na maka mkpụrụobi ndị Kraịst nwụrụ n’ihi ha, karịa ka ọ ga-adị ma a sị na ha amatabeghị Chineke. Ha anaghị agụ Baịbụl [iji] were were isi na ụba ya nye mkpụrụobi nke ha. Ha anaghị enwe mmetụta na ọ bụ olu Chineke na-agwa ha okwu. Ma ọ bụrụ na anyị ga-aghọta ụzọ nzọpụta, ọ bụrụ na anyị ga-ahụ ụzarị nke Anyanwụ ezi omume, anyị aghaghị ịmụ Akwụkwọ Nsọ n’ụzọ nwere ebumnuche, n’ihi na nkwa na amụma nke Baịbụl na-awụsa ụzarị doro anya nke ebube n’elu atụmatụ mgbapụta nke Chineke, bụ́ eziokwu ndị ukwu a na-aghọtachaghị nke ọma.” 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.

E si n’akaebe a sitere n’ịgba-ama ya n’oge nke 1888, ma ọ na-akọwa na ndị nnupụisi na-ewu ntọala n’elu aja, ọ bụ ezie na ha amaghị ya. Ọ na-ekwu, “Ọtụtụ buru ibu n’ime ndị na-azọrọ na ha kwenyere eziokwu nke ugbu a, amaghị ihe mejupụtara okwukwe ahụ e nyefere ndị nsọ otu mgbe—Kraịst n’ime unu, olileanya nke ebube. Ha na-eche na ha na-agbachitere ihe ịrịba ama ochie ndị ahụ, ma ha na-ekpo ọkụ oyi ma bụrụkwa ndị enweghị mmasị.” Ọ na-akọwa ha dịka ndị ka nọ n’ọnọdụ Laodisia, n’ihi na ha bụ “ndị na-ekpo ọkụ oyi.” Ma ọ na-akọwakwa “okwukwe ahụ e nyefere ndị nsọ otu mgbe—Kraịst n’ime unu, olileanya nke ebube.” Kraịst bụ Nkume nke Oge Niile, ma dịka Nkume nke Oge Niile, Ọ na-anọchi anya ọla dị oke ọnụ nke nrọ 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.

> “Ịdọ aka ná ntị ahụ abịala: A gaghị ekwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe ahụ nke anyị na-ewuli elu n’elu ya kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ ka m na-eguzo n’ihu ụwa, na-adị eziokwu nye ìhè ahụ Chineke enyewo anyị. Anyị anaghị atụ ime ka ụkwụ anyị si n’elu ikpo okwu ahụ e debere ha wepụ, ebe, ụbọchị kwa ụbọchị, anyị ji ekpere ọkụ n’obi na-achọ Onyenwe anyị, na-achọ ìhè. Ùnu chere na m pụrụ ịjụ ìhè ahụ Chineke enyewo m? Ọ ga-adị ka Oke Nkume nke Ebighị Ebi. Ọ nọwo na-edu m kemgbe e nyere ya.” Review and Herald, Eprel 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.

Ọ na-akọwapụta eziokwu dị mkpa banyere ndị nnupụisi ahụ, ndị bụ ndị ikom ochie Ezikiel, mgbe o kwuru, “Ha anaghị esi n’ihe kpatara ya na-atụgharị uche ruo n’ihe si na ya pụta.” Ndị ajọ omume enweghị ike, ma ọ bụ na ha achọghị, isi n’ihe kpatara ya na-atụgharị uche ruo n’ihe si na ya pụta. Ihe si na nzukọ nke General Conference nke afọ 1888 pụta jupụtara nke ukwuu na nnupụisi nke na Nwannaanyị White kpebiri ịpụ, ma onye ndu ya nke mmụọ ozi nyere ya iwu na ọ ghaghị ịnọgide ma dekọọ akụkọ ihe mere eme yiri ya nke nnupụisi Kora, Datan na Abiram. Nnupụisi nke ndị ikom ochie ahụ bụ ihe si na ya pụta, ma ihe kpatara ya bụ ịjụ ozi Laodisia nke bịara ya na ìhè e mụbara amụba nke “oge asaa” na 1856, ma mesịa too ruo n’ịgụ isi megide ntọala dị iche iche na 1863, nke mechara duru gaa n’ịwakpo, nke mbụ, Akwụkwọ Nsọ, ma mesịa, Mmụọ nke Amụma, tinyere iwebata ime mmụọ nke 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.

N’eziokwu, ndị odeakụkọ ihe mere eme nke ndị ikom oge ochie n’akụkọ ihe mere eme ekpuchila eziokwu ndị metụtara nnupụisi ahụ site n’ikwakọba ha ihe mkpofu, ọdịnala, omenala, na efere akụkọ ifo; n’ihi na ndị na-ekere òkè n’ụdị nnupụisi ahụ na-agbalị mgbe niile izochi ihe akaebe.

> 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.

> Ahụhụ ga-adịrị ndị ahụ na-achọsi ike izochi izu ha n’ime omimi pụọ n’ihu Onyenwe anyị, ndị ọrụ ha nọkwa n’ọchịchịrị, ha na-asị, Ònye na-ahụ anyị? ònyekwa maara anyị? Aịzaya 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).

Ndị ikom Aịzaya na-agwa okwu n’amaokwu a bụ ndị ahụ ọ kpọrọ “ndị ikom na-akwa emo, ndị na-achị ndị a nọ na Jerusalem,” ma ha bụkwa otu ndị ikom ochie ahụ ndị kwesịrị ịbụ ndị nche nke ndị mmadụ n’isi nke asatọ nke akwụkwọ Ezikiel. N’akaebe Ezikiel, n’oge ihe arụ nke abụọ ahụ, nke na-egosi ọgbọ nke abụọ nke Adventizim, ha na-aza ajụjụ ndị ndị ikom Aịzaya na-akwa emo jụrụ, “n’ihi na ha na-asị, Jehova adịghị ahụ anyị; Jehova ahapụwo ụwa” (Ezikiel 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.

E kwupụtawo “Ahụhụ” megide ndị ahụ na-emegharị akụkọ ihe mere eme, ndị na-anwa ikpuchi eziokwu nke nnupụisi ahụ nke dugara na, ma meekwa n’afọ 1888.

We will continue this study in the next article.

Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.

> “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.

> “Aga m agwa unu okwu gbasara nzukọ ndị ahụ e mere na Minneapolis. N’otu oge, ekpebiri m ịhapụ nzukọ ahụ n’ihi na ahụrụ m ma nwee mmetụta nke mmụọ mmegide siri ike nke juru ebe ahụ. Enweghị m ike, ọbụna otu ntabi anya, ikweta mmụọ ahụ nke ji ike nchịkwa na-arụ ọrụ n’ahụ Nwanna Morrison na Nwanna Nicola. Enweghị m ike, ọbụna otu ntabi anya, inwe obi abụọ banyere ụdị mmụọ unu sitere na ya. N’ezie, ọ bụghị Mmụọ nke Chineke, ma ka unu ghara ịga n’ihu n’ọghọm a, ana m edegara unu ugbu a.”

> “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.’

> “N’abalị sochirinụ mgbe m kpebiri na agaghị m anọkwu na Minneapolis, n’ụlọnrọ ma ọ bụ n’ọhụụ nke abalị—apụghị m ikwu n’eziokwu nke ọ bụ nke—otu onye toro ogologo, nke ọdịdị ya juputara n’ike na ikike, wetara m ozi ma mee ka m mata na ọ bụ uche Chineke ka m guzosie ike n’ọrụ m nke ọrụ, nakwa na Chineke n’onwe Ya ga-abụ onye enyemaka m ma kwado m ikwu okwu ndị Ọ ga-enye m. O kwuru, ‘Maka ọrụ a ka Onyenweanyị kpọlitere gị elu. Ogwe aka Ya ebighị ebi dị n’okpuru gị. Site n’ọgbakọ a ka a ga-eme mkpebi maka ndụ ma ọ bụ maka ọnwụ; ọ bụghị na onye ọbụla kwesịrị ila n’iyi, kama mpako nke mmụọ na ntụkwasị obi n’onwe onye ga-emechi ụzọ ka a ghara ikwe ka Jizọs na ike nke Mmụọ Nsọ Ya banye. A ga-enye ha ohere ọzọ ka aghụghọ ghara iduhie ha, ka ha chegharịa, kwupụta mmehie ha, bịa n’ebe Kraịst nọ, ma bụrụ ndị a gbanwere ka O wee gwọọ ha.’”

> “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 kwuru, ‘Soro m.’ Esorom onye ndu m, o wee duru m gaa n’ụlọ dị iche iche ebe ụmụnna biri, o wee sị, ‘Gee ntị n’okwu ndị a na-ekwu n’ebe a, n’ihi na e dere ha n’akwụkwọ ndekọ, okwu ndị a ga-enwekwa ike ikpé ọmụma megide ndị niile na-ekere òkè n’ọrụ a n’ụzọ na-abụghị nke mmụọ amamihe sitere n’eluigwe, kama nke mmụọ nke na-esiteghị n’eluigwe bịa, kama nke sitere n’okpuru.’”

> “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.

> “Anụrụ m okwu e kwuru nke kwesịrị ime ka onye ọ bụla n’ime ndị kwuru ha mee ihere. A na-ebufe okwu ịkwa emo site n’aka otu gaa n’aka ọzọ, na-akwa ụmụnna ha A. T. Jones, E. J. Waggoner, na Willie C. White, na m onwe m emo. E kwuru okwu n’efu banyere ọnọdụ m na ọrụ m site n’aka ndị kwesịrị ịdị na-arụ ọrụ nke iweda mkpụrụ obi ha n’ihu Chineke na idozi obi nke ha n’usoro. O yiri ka e nwere ụdị ndọta n’ịtụ uche ogologo oge n’ihe ọjọọ a chere n’echiche na n’okwu e si n’echiche kpọpụta banyere ụmụnna ha na ọrụ ha, nke na-enweghị ntọala ọ bụla n’eziokwu, nakwa n’inwe obi abụọ, na ikwu okwu, na ide ihe ilu na-akụ n’obi dị ka nsonaazụ nke ntule obi abụọ, ajụjụ, na ekweghị ekwe.”

> “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.

> “Onye ndu m sịrị, ‘E dekọrọ nke a n’akwụkwọ dịka ihe megide Jisọs Kraịst. Mmụọ a apụghị ịdị n’otu nkwekọ na Mmụọ Kraịst, nke eziokwu. Mmụọ nke imegide emewo ka ha ṅụbiga mmanya ókè, ha amaghịkwa, karịa onye aṅụrụma, mmụọ nke na-achịkwa okwu ha ma ọ bụ omume ha. Mmehie a bụ n’ụzọ pụrụ iche ihe na-akpasu Chineke iwe. Mmụọ a adịghịkwa enwe oyiyi ọbụla nke Mmụọ eziokwu na ezi omume karịa mmụọ ahụ nke kpaliri ndị Juu ime nkwekọrịta iji nwee obi abụọ, iji katọọ, na ịghọ ndị nledo n’ebe Kraịst nọ, Onye mgbapụta nke ụwa.”

> “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 gwara m site n’aka onye ndu m na e nwere onye àmà nye okwu ndị ahụ na-enweghị Kraịst, okwu ọgbaghara ahụ, ndị gosipụtara mmụọ kpaliri okwu ahụ. Mgbe ha banyere n’ime ụlọ ha, ndị mmụọ ozi ọjọọ soro ha bata, n’ihi na ha mechiri Mụọ nke Kraịst ụzọ, ha ajụkwa ige ntị n’olu Ya. E nweghị iweda mkpụrụ obi ala n’ihu Chineke. A naghị anụ olu ekpere ugboro ugboro, ma nkatọ na nkwupụta a gbatịpụrụ agbatị, na echiche efu na ịkọ nkọ, na anyaụfụ na ekworo, na iche ihe ọjọọ n’obi na ebubo ụgha, juru ebe niile. A sị na e meghere anya ha, ha gaara ahụ ihe gaara eme ka ụjọ jide ha, ya bụ, mmụba obi ụtọ nke ndị mmụọ ozi ọjọọ. Ha gaara ahụkwa Onye Nche nke nụrụ okwu ọ bụla ma dekọọ okwu ndị a n’akwụkwọ nke eluigwe.”

> “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.

> “A gwaziri m mgbe ahụ na n’oge a, ọ gaghị aba uru ime mkpebi ọ bụla banyere ọnọdụ dị iche iche n’ihe ndị metụtara ozizi, banyere ihe bụ eziokwu, ma ọ bụ ịtụ anya mmụọ ọ bụla nke nyocha ziri ezi na nke na-enweghị ele mmadụ anya n’ihu, n’ihi na e guzobewo njikọ iji ghara ikwe ka e nwee mgbanwe ọ bụla n’echiche banyere isiokwu ọ bụla ma ọ bụ ọnọdụ ọ bụla ha natara, karịa otú ndị Juu mere. Onye Ndu m gwara m ọtụtụ ihe nke enweghị m nnwere onwe ide. Ahụrụ m onwe m ka m nọdụrụ n’elu akwa n’ime mmụọ iru uju na nsogbu, nakwa n’ime mmụọ mkpebi siri ike iguzo n’ọdụ ọrụ m ruo na njedebe nke nzukọ ahụ, ma mesịa chere nduzi nke Mmụọ nke Chineke nke ga-agwa m otú m ga-esi aga na ụzọ m ga-agbaso.” The 1888 Materials, 277, 278.

Back to Articles