Article

# The Book of Daniel - Number Eighty

Buku i Daniel — Nombor Lapan Puluh

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

末世與異象的開端：艾倫·懷特於1884年的最後一次公開異象及其意義

Author

Jeff Pippenger

Published

February 13, 2024

Formats

PDF Unavailable
Word Unavailable
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.

I te tau 1884, ka whiwhi a Ellen White i tana whakakitenga mārama whakamutunga. I hoatu taua whakakitenga ki Portland, Oregon. Ko tana whakakitenga mārama tuatahi i hoatu i te tau 1844, ki Portland, Maine. E whakaatu tonutia ana e Īhu te mutunga o tētahi mea mā te tīmatanga o taua mea.

> “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.

> “Selepas berlalu masa itu, pada tahun 1844, penglihatan pertamaku dikurniakan kepadaku. Aku sedang mengunjungi Puan Haines di Portland, seorang saudari yang dikasihi dalam Kristus, yang hatinya terikat erat dengan hatiku; kami berlima, semuanya perempuan, sedang berlutut dengan tenang di mezbah keluarga. Sementara kami sedang berdoa, kuasa Allah turun ke atasku sebagaimana belum pernah kurasakan sebelumnya.

> “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.

> “Ke ne ke bonala ke pota-potiloe ke lesedi, mme ke ntse ke nyolohela hodimo le hodimo ho tloha lefatsheng. Ka reteleha ho batla batho ba Advent lefatsheng, empa ka se ke ka ba fumana, yaba lentswe le re ho nna, ‘Sheba hape, mme o shebe hanyenyane hodimo.’ Ka hoo ka phahamisa mahlo a ka, mme ka bona tsela e otlolohileng e moqotetsane, e phahamisitswe hodimo haholo ka hodimo ho lefatshe. Tseleng ena batho ba Advent ba ne ba tsamaya ba lebile motseng o neng o le qetellong e hole ya tsela. Ba ne ba e-na le lesedi le kganyang le behilweng kamora bona qalong ya tsela, leo lengeloi le ileng la mpolella hore ke ‘mohoo wa hara bosiu.’ [SHEBA MATHEU 25:6.] Lesedi lena le ne le kganya tseleng yohle, mme le ne le fana ka lesedi bakeng sa maoto a bona, hore ba se ke ba kgoptjwa.”

> “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.

> “Ⲉⲛⲉⲣⲟⲩⲱϣ ⲇⲉ ⲉⲩϫⲟⲩϣⲧ ⲉⲡⲉⲥⲏⲧ ⲛⲁϩⲣⲉⲛ Ⲓ̅ⲏ̅ⲥ̅, ⲡⲉⲧϩⲏⲧ ⲙ̅ⲙⲟⲟⲩ ϧⲉⲛ ⲟⲩⲕⲟⲩϫⲓ, ⲉϥⲛⲏⲩ ⲛⲁϩⲙⲟⲩⲧ ⲉⲧⲃⲉ ϯⲃⲁⲕⲓ, ⲛⲉⲩⲟⲓ ⲛ̅ⲁⲧϩⲱϣ. Ⲁⲗⲗⲁ ϩⲁⲛⲟⲩⲟⲛ ϩⲓⲕⲟⲧⲥ ⲁⲩϭⲓⲥⲓ ⲛ̅ϩⲏⲧ, ⲁⲩⲱ ⲛⲁⲩϫⲱ ⲙ̅ⲙⲟⲥ ϫⲉ ϯⲃⲁⲕⲓ ϣⲁⲥⲟⲩⲱⲛϩ ⲛ̅ⲟⲩⲙⲟⲛⲏ ⲛ̅ϩⲟⲩⲟ, ⲁⲩⲱ ⲛⲉⲣⲟⲩⲙⲉⲉⲩⲉ ϫⲉ ⲉⲩⲉⲉⲓ ϣⲁⲣⲟⲥ ϩⲏⲇⲏ. Ⲧⲟⲧⲉ ⲛⲁⲣⲉ Ⲓ̅ⲏ̅ⲥ̅ ϯⲛⲟⲙϯ ⲛⲁⲩ ⲉϥϥⲓ ⲉϩⲣⲁⲓ ⲛ̅ⲧⲉϥϭⲓϫ ⲛ̅ⲟⲩⲟⲉⲓⲛ ⲛ̅ⲉⲟⲟⲩ, ⲁⲩⲱ ⲉϣⲁϥⲉⲓ ⲛ̅ϭⲓ ⲟⲩⲟⲩⲟⲉⲓⲛ ϧⲉⲛ ⲧⲉϥϭⲓϫ, ⲉϥϥⲓ ⲛ̅ⲟⲩϭⲓⲛⲓ ϩⲓϫⲛ̅ ⲡⲙⲁϣⲱϣ ⲙ̅ⲡⲓⲁⲇⲫⲉⲛⲧ, ⲁⲩⲱ ⲛⲁⲩϣⲱϣ ϫⲉ ‘Ⲁⲗⲗⲏⲗⲟⲩⲓⲁ!’ Ϩⲁⲛⲕⲉⲟⲩⲟⲛ ⲇⲉ ⲁⲩⲁⲣⲛⲁ ⲛ̅ⲧⲟⲗⲙⲁ ⲙ̅ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲡⲁϩⲟⲩ, ⲁⲩⲱ ⲛⲁⲩϫⲱ ⲙ̅ⲙⲟⲥ ϫⲉ ⲛⲉⲧⲉ ⲙⲡⲉ Ⲫϯ ⲁⲛ ⲡⲉ ⲉⲧⲁϥⲛⲓⲛⲟⲩ ⲉⲃⲟⲗ ϣⲁ ⲧⲁⲓ ⲛ̅ϣⲁ. Ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲡⲁϩⲟⲩ ⲁϥⲥⲃⲱ, ⲉϥⲕⲁ ⲛ̅ⲧⲟⲩϭⲁⲗⲁⲩϫ ⲛ̅ϩⲣⲁⲓ ϧⲉⲛ ⲕⲁⲕⲉ ⲛ̅ⲧⲉⲗⲉⲓⲟⲛ, ⲁⲩⲥⲕⲟⲛⲧ, ⲁⲩⲱ ⲁⲩⲧⲁⲕⲟ ⲛ̅ⲡⲟⲩⲛⲁⲩ ⲉⲡⲥⲏⲙⲉⲓⲟⲛ ⲁⲩⲱ ⲉⲒ̅ⲏ̅ⲥ̅, ⲁⲩϩⲉ ⲉⲃⲟⲗ ϩⲙ̅ ⲧϩⲓⲏ ⲉⲡⲕⲟⲥⲙⲟⲥ ⲛ̅ⲕⲁⲕⲉ ⲁⲩⲱ ⲛ̅ⲡⲟⲛⲏⲣⲟⲥ ⲉⲧϣⲟⲩⲱⲧ ⲛ̅ϩⲣⲁⲓ.” 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.

Dalam biografi Ellen White yang terdiri daripada enam jilid, yang ditulis oleh cucunya Arthur L. White, beliau mencatatkan suatu pernyataan yang dikemukakan oleh John Loughborough pada Sidang Persidangan Agung tahun 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, semasa menyampaikan suatu amanat pada sidang General Conference sembilan tahun kemudian, menyatakan: “Saya telah melihat Sister White dalam penglihatan kira-kira lima puluh kali. Kali pertama adalah sekitar empat puluh tahun yang lalu.... Penglihatan terbuka beliau yang terakhir adalah pada tahun 1884, di perkemahan di Portland, Oregon.” Ellen White Biography, jilid 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.

Beliau masih akan menerima mimpi dan penglihatan selepas tahun 1884, tetapi penglihatan yang berlaku di hadapan umum berakhir tepat empat puluh tahun selepas penglihatan itu bermula, dan penglihatan terbuka pada permulaan serta pada pengakhiran kedua-duanya berlaku di kota yang bernama Portland. Kota yang pertama terletak di pantai timur Amerika Syarikat, manakala kota yang terakhir terletak di pantai barat. Sesetengah orang mungkin ingin berhujah bahawa fakta ini tidak membawa apa-apa makna selain kebetulan manusia semata-mata, dan yang lain mungkin berhujah bahawa tujuan bagi penglihatan terbuka itu telah digenapi, maka Tuhan menamatkannya selepas empat puluh tahun.

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

Lebaka la nnete ke ka baka la go oketšega ga go se kwe le borabele kgahlanong le neo ya boporofeta yeo e bego e filwe mokgatlo wa Bamillerite.

> “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.

> “Ndzi fika eOakland ndzi ve ni ndzhwalo wa kuvava hikwalaho ka xiyimo xa swilo eBattle Creek, kasi mina a ndzi tsanile, ndzi nga ri na matimba yo mi pfuna. A ndzi swi tiva leswaku vukanyi bya ku nga pfumeli a byi ri karhi byi tirha. Lava a va nga ri na mhaka ni swileriso leswi nga erivaleni swa rito ra Xikwembu a va tlhela va nga ri na mhaka ni vumbhoni lebyi a byi va khutaza leswaku va yingisa rito rero. Loko ndzi endzele Healdsburg hi xixika lexi hundzeke, a ndzi ri swinene exikhongelweni naswona ndzi tameleke hi ku vilela ni ku twisiwa ku vava. Kambe hi nkarhi wun’wana, loko ndzi ri exikhongelweni, Hosi yi susile munyama, kutani ku vonakala lokukulu ku tata yindlu. Ntsumi ya Xikwembu a yi ri etlhelo ka mina, kutani ndzi vonaka onge ndzi le Battle Creek. A ndzi ri emakhombyeni ya n’wina; ndzi twe marito ma vuriwa, ndzi vone ni ku twa swilo leswi, loko Xikwembu xi rhandza, ndzi navela leswaku swi nga sula unomphela emiehleketweni ya mina. Moya-xiviri wa mina a wu vavisekile ngopfu lerova a ndzi nga swi tivi leswi ndzi faneleke ku swi endla kumbe ku swi vula. Swin’wana a ndzi nge swi koti ku swi boxa. Ndzi lerisiwile leswaku ndzi nga tivisi munhu nchumu hi mhaka leyi, hikuva swo tala a swa ha ta paluxiwa.”

> “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.

> “Ndzi byeriwile leswaku ndzi hlengeleta ku vonakala loku a ndzi nyikiwile kona, ndzi tlhela ndzi pfumelela ku vonakala ka kona leswaku ku voningela vanhu va Xikwembu. Leswi ndzi swi endlile hi swihloko leswi kandziyisiweke emaphepheni. Ndzi pfukile hi awara ya vunharhu kusuhi ni mixo wun’wana ni wun’wana ku ringana tin’hweti, ndzi hlengeleta swilo swo hambana leswi tsariweke endzhaku ka loko ndzi nyikiwe vumbhoni byimbirhi byo hetelela eBattle Creek. Ndzi tsarile timhaka leti ndzi tlhela ndzi hatlisela ku ti rhumela eka n’wina; kambe ndzi tsandzekile ku tihlayisa hi ndlela leyi faneleke, kutani vuyelo bya kona byi ve leswaku ndzi hele matimba ehansi ka ndzhwalo; matsalwa ya mina a ma si hela hinkwawo leswaku ma fika eka n’wina eNhlengeletanweni Leyikulu.

> “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.

> “Seka lagi, semasa dalam doa, Tuhan telah menyatakan diri-Nya. Aku sekali lagi berada di Battle Creek. Aku berada di banyak rumah dan mendengar kata-katamu di sekeliling mejamu. Butir-butirnya aku tidak mempunyai kebebasan sekarang untuk menceritakannya. Aku berharap tidak akan pernah dipanggil untuk menyebutkannya. Aku juga telah mengalami beberapa mimpi yang sangat mengesankan.

> “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.

> “Voce a le ul hi ang ka voice ka God? Ka power i na reserve u Blei ban pynbeit ia ki jingbakla jong phi bad ban pyni ha phi ia ka lynti jong phi kumba ka long? Kaei ka power ban trei ha ka church? Lada phi kyntait ban ngeit haduh ba la weng noh ia man ka jingïong synshar jong ka jingbymthikna bad man ka lad jong ka jingartatien, phin ym ngeit satia. Ka jingartatien kaba dawa ia ka jingtip kaba janai kan ym ai bynta sha ka jingngeit. Ka jingngeit ka shong ha ka sabut, ym ha ka demonstration. U Blei u dawa na ngi ba ngin kohnguh ia ka sur jong ka duty, haba don kiwei pat ki sur baroh sawdong jong ngi kiba pynshlur ia ngi ban bud ia ka lynti kaba pyrshah. Ka dawa ia ka jingsngap kaba minot na ngi ban pynbeit ia ka sur kaba kren na U Blei. Ngi dei ban pyrshah bad jop ia ka inclination, bad ban kohnguh ia ka sur jong ka conscience khlem jingïakren pyrkhat lane jingïasoh, hynrei lada em, ki jingpynkhih jong ka kin kut noh bad ka mon bad ka impulse kin synshar. Ka ktien jong U Blei ka wan sha ngi baroh kiba ngim shym la pyrshah ia U Mynsiem jong U da kaba rai ban ym sngap bad kohnguh. Ia kane ka sur la iohsngew ha ki jingmaham, ha ki jingai jingmut, ha ki jingpynrem. Kane ka long ka khubor jong U Trai jong ka jingshai sha ki briew jong U. Lada ngi ap ia ki jingkhot kiba kham jam lane ia ki lad kiba kham bha, lah ban weng noh ia ka jingshai, bad yn iehnoh ia ngi ha ka jingdum.” 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.”

Sister White ໄດ້ລະບຸວ່າ ຖ້າການກະບົດຕໍ່ເນື່ອງຕໍ່ພັນທະກິດຂອງນາງໃນຖານະຜູ້ພະຍາກອນຍິງໄດ້ຖືກສະແດງອອກ ແລ້ວ “ແສງສະຫວ່າງອາດຈະຖືກຖອນອອກ, ແລະ” ອາດເວັນຕິດລາວດີເຊຍຈະຖືກ “ປະໄວ້ໃນຄວາມມືດ.” ໃນປີ 1915, ແສງສະຫວ່າງນັ້ນໄດ້ຖືກຖອນອອກ. ພຣະເຈົ້າຊົງມີພຣະສາມາດຢ່າງສົມບູນ ແລະຍັງຊົງມີພຣະສາມາດຢູ່ ທີ່ຈະຍົກຕັ້ງຜູ້ພະຍາກອນຊາຍຫຼືຜູ້ພະຍາກອນຍິງຂຶ້ນເມື່ອໃດກໍຕາມທີ່ພຣະອົງຊົງເລືອກຈະເຮັດດັ່ງນັ້ນ. ພຣະອົງໄດ້ຍົກຕັ້ງເອລີຊາຂຶ້ນໃຫ້ສືບຕໍ່ເອລີຢາ, ແຕ່ບໍ່ໄດ້ມີຜູ້ພະຍາກອນທີ່ມີຊີວິດຄົນໃດຖືກຍົກຂຶ້ນຫຼັງຈາກປີ 1915, ເພາະວ່າອົງພຣະຜູ້ເປັນເຈົ້າໄດ້ “ຖອນແສງສະຫວ່າງອອກ.”

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.

Mengenai mimpi dan penglihatan Sister White, terdapat tiga periode. Periode pertama selama empat puluh tahun, ketika penglihatan terjadi di hadapan umum, untuk tujuan-tujuan yang berkaitan dengan peneguhan karunia itu dalam benak mereka yang hadir ketika penglihatan-penglihatan itu terjadi. Kemudian, sejak tahun 1884 hingga kematiannya pada tahun 1915, penglihatan dan mimpi diberikan yang tetap dimaksudkan untuk pembangunan umat Allah, tetapi diberikan secara pribadi. Periode ketiga dimulai pada tahun 1915, dan menyediakan bukti bahwa Adventisme Laodikia berada dalam kegelapan kemurtadan.

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.

Israele ya Kale iakisi Israele ya kisasa na katika kipindi cha uasi uliokomaa kabisa kilichowakilishwa na Eli na wanawe wawili, Hofni na Finehasi, hakukuwa na “maono ya wazi.” Sababu yake ilikuwa kutotii kwao kwa kiwango kikubwa na uasi wao. Mungu habadiliki.

> “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.

> “Peringatan yang lain harus diberikan kepada kaum Eli. Allah tidak dapat berkomunikasi dengan imam besar itu dan anak-anaknya; dosa-dosa mereka, seperti awan tebal, telah menutup kehadiran Roh Kudus-Nya. Tetapi di tengah-tengah kejahatan itu, anak Samuel tetap setia kepada Surga, dan berita penghukuman terhadap kaum Eli itulah penugasan Samuel sebagai nabi Yang Mahatinggi.

> “‘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.

> “‘Firman Tuhan jarang kedengaran pada zaman itu; tidak ada penglihatan yang nyata. Maka terjadilah pada waktu itu, ketika Eli sedang berbaring di tempatnya, dan matanya mulai kabur sehingga ia tidak dapat melihat; dan sebelum pelita Allah padam di dalam bait Tuhan, tempat tabut Allah berada, sementara Samuel sedang berbaring untuk tidur; Tuhan memanggil Samuel.’ Dengan menyangka bahawa suara itu ialah suara Eli, anak itu segera bergegas ke sisi tempat tidur imam itu, lalu berkata, ‘Inilah aku; sebab tuan memanggil aku.’ Jawabnya, ‘Aku tidak memanggil, anakku; berbaringlah semula.’ Tiga kali Samuel dipanggil, dan tiga kali juga ia menjawab dengan cara yang sama. Lalu Eli pun yakin bahawa panggilan yang misterius itu ialah suara Allah. Tuhan telah berlalu dari hamba-Nya yang terpilih, seorang yang beruban, untuk berfirman kepada seorang anak. Hal ini sendiri merupakan suatu teguran yang pahit namun patut diterima oleh Eli dan seisi rumahnya.” 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.

Ka ntango ya bopengwi ya ndako ya Eli, emoniseli ya polele ezalaki te, mpo Liloba ya Yehova ezalaki “ya motuya” na mikolo wana. Liloba ya Baebele oyo babongoli na “ya motuya” elingi koloba “eloko ya sekozala mingi te.” Uta na 1844 kino 1884, ezalaki na “bimoniseli ya polele,” oyo epesamaki na Adventisme ya Laodikia. Yango etyamaki liboso kati na lisolo ya lingomba ya Millerite ya Filadelfia, mpe na 1856 ebandaki komonisa ete mouvement ya Filadelfia ebongwanaki mpe ekómaki mouvement ya Laodikia, kasi bimoniseli ya polele ekobaki, mpo Nzambe azali motema molai mpe atondi na mawa.

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.

Kemudian pada tahun 1863, pemberontakan terhadap kebenaran-kebenaran dasar mulai terjadi, tetapi “penglihatan-penglihatan terbuka” terus berlanjut hingga tahun 1884. Lalu terjadilah suatu perubahan. Dalam Yehezkiel pasal delapan, keempat kekejian itu digambarkan sebagai meningkat sifatnya. Tahun 1884 melambangkan hampir berakhirnya generasi pertama dan dimulainya generasi kedua. Sejarah Advent mendokumentasikan bahwa pada tahun 1881, dan kemudian sekali lagi pada tahun 1882, terjadi dua peningkatan penting dalam pemberontakan.

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.

Pada tahun 1881, Presiden General Conference (George Butler) menulis dan menerbitkan serangkaian artikel dalam Review and Herald, yang di dalamnya ia berpendapat bahwa beberapa bagian Alkitab lebih diilhamkan daripada bagian-bagian lainnya, dan pada penutup artikel-artikelnya itu ia bahkan benar-benar mengidentifikasi beberapa bagian Alkitab yang tidak diilhamkan. Sesudah itu, pada tahun 1882, Uriah Smith, seorang pemimpin dalam pekerjaan penerbitan, dan pada waktu itu juga pemimpin dalam pekerjaan pendidikan, mulai mengajarkan bahwa ketika Sister White diperlihatkan nubuat-nubuat tentang masa depan atau sejarah suci masa lampau, kata-katanya diilhamkan; tetapi, menurut pendapatnya, ketika ia menunjukkan kegagalan-kegagalan pribadi para anggota jemaat, maka itu hanyalah pendapat manusianya semata.

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.

Pada tahun 1881 suatu serangan terbuka terhadap otoritas Alkitab King James dilancarkan oleh Setan, melalui perantaraan presiden gereja, dan kemudian pada tahun berikutnya pemimpin pekerjaan pendidikan dan penerbitan melancarkan serangan yang serupa terhadap otoritas Roh Nubuat. Sejak tahun 1884, kesaksiannya ialah bahwa pada masa itu tidak ada penglihatan yang terbuka. Dari tahun 1863 hingga 1881, pemberontakan itu telah meningkat sehingga mencakup Alkitab dan Roh Nubuat, dan tidak lagi sekadar merupakan penolakan terhadap dasar-dasar iman.

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.

बिहित ८ अध्याय मा चित्रण गरिएका चार घिनलाग्दा कामहरू प्राचीन अगुवाहरूले पूरा गर्छन्, जसले यरूशलेमको नेतृत्वलाई प्रतिनिधित्व गर्छ; यो १८६३ मा लाओदिकेयी एड्भेन्टवादको रूपमा एउटा वैधानिक मण्डलीय संस्थाको रूपमा सुरु भएको थियो। त्यस समय Review and Herald मा एउटा लेख प्रकाशित गरिएको थियो, जसको लेखकत्व केही इतिहासकारहरूले James White लाई दिन्छन्, यद्यपि त्यस लेखको अभिलेखी प्रमाणले वास्तविक लेखकको रूपमा Uriah Smith तर्फ अझ बढी संकेत गर्छ। जे भए तापनि, यरीहोको पुनर्निर्माण विरुद्धको श्राप James White द्वारा स्पष्ट रूपमा पूरा भयो, र जाली १८६३ chart तयार गर्ने व्यक्ति Uriah Smith नै थिए। १८८१ सम्म आइपुग्दा, General Conference का अध्यक्षले Review and Herald मा यस्ता लेखहरू राखिरहेका थिए, जसले बाइबलको पूर्ण अधिकारको विरोधमा तर्क गर्थे, अनि त्यसको अर्को वर्ष Uriah Smith ले Spirit of Prophecy को अधिकारमाथि आक्रमण सुरु गरे।

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.

Banna ba bogologolo ba ba neng ba tshwanetse go nna badisa ba ne ba etelela pele mo tlhaselong e e bulegileng e e simologileng ka tlhaselo mo dithutong tsa motheo tse di emetsweng mo torong ya ga Miller e bile di bontshitswe mo ditafoleng tse pedi tsa ga Habakkuk. Go tswa foo ba ne ba simolola go tlhasela basupi ba babedi ba Baebele le Mowa wa Boporofeti. Mo nakong e e tshwanang (masimologong a bo-1880), moeteledipele wa tiro ya boitekanelo, John H. Kellogg, o ne a simolola go tsenya semowa sa mewa sa pantheism mo boeteledipeleng jwa kereke. Ka 1881, James White o ne a robadiwa mo boikhutsong, mme Kgaitsadi White o ne a le mo gare ga borukhutlhi jo bo neng bo ntse bo gola jwa boeteledipele jwa thuto, boitekanelo, le kagego ya dipolotiki ya kereke.

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:

Kabar yang telah datang pada tahun 1856, yaitu terang yang bertambah mengenai “tujuh masa,” dan juga pekabaran kepada Laodikia, telah ditolak, dan Tuhan bermaksud untuk mengulangi pekabaran yang sama itu pada General Conference di Minneapolis pada tahun 1888, melalui pekabaran yang disampaikan oleh Penatua Jones dan Waggoner. Pekabaran mereka bukanlah suatu pekabaran baru, dan ketika mereka yang menentang pekabaran itu ditegur oleh Sister White, ia menunjukkan bahwa para pemberontak itu percaya bahwa perlawanan mereka terhadap pekabaran Jones dan Waggoner merupakan tanggung jawab mereka untuk mempertahankan tonggak-tonggak lama, yang juga adalah dasar-dasar lama. Pemberontakan mereka menyingkapkan bahwa pada tahun 1888, mereka tidak lagi memahami apa sesungguhnya dasar-dasar itu, yaitu bahwa kebenaran-kebenaran dasar melambangkan kebenaran Kristus. Dalam konteks tonggak-tonggak dan kaidah-kaidah William Miller, ia menyatakan:

> “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.

> “Kitnĩt hnemhnate chu eng nge ni, thutak chu eng nge ni, kan dawn rinna chu eng nge ni, Bible dânte chu eng nge ni—chungnung ber thuneitu hnen aṭanga min pêkte chu—kanmahni’n kan hre chiang tûr a ni. Mi tam tak chu an rinna innghahna atân chhan an neih loh avângin, thu tak nihna lamah pawh finfiahna tling an nei lo va, chuti chungin an ring zui mai. An ngaih dân lo kal tawh sa nen a inrem zâwngte ngaihdan pakhat an hmuha, an pawm nghâl ṭhîn. Anni chu chhan aṭanga rah hialna lamah an ngaihtuah lo va; an rinna chu innghahna dik tak a nei lo. Fiahna hunah chuan vâkchhia chungah an in sak tih an hriat dawn a ni.

> “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.

> “Dia yang berpuas hati dengan pengetahuannya sendiri yang tidak sempurna tentang Kitab Suci pada masa ini, dengan menganggapnya memadai bagi keselamatannya, sedang beristirahat dalam suatu penipuan yang membawa maut. Ada banyak orang yang tidak diperlengkapi sepenuhnya dengan hujah-hujah Kitab Suci, supaya mereka dapat membezakan kesesatan, dan menolak segala tradisi serta takhayul yang telah dipersembahkan seolah-olah kebenaran. Setan telah memasukkan gagasannya sendiri ke dalam penyembahan kepada Allah, supaya ia dapat merosakkan kesederhanaan Injil Kristus. Sebilangan besar orang yang mengaku percaya akan kebenaran masa kini, tidak mengetahui apa yang membentuk iman yang sekali untuk selama-lamanya telah disampaikan kepada orang-orang kudus—Kristus di dalam kamu, pengharapan akan kemuliaan. Mereka menyangka bahawa mereka sedang mempertahankan tanda-tanda batas yang lama, tetapi mereka suam-suam kuku dan tidak peduli. Mereka tidak mengetahui apakah ertinya menenunkan ke dalam pengalaman mereka, dan memiliki, kebajikan kasih dan iman yang sejati. Mereka bukan pelajar Alkitab yang tekun, melainkan malas dan lalai. Apabila perbezaan pendapat timbul mengenai ayat-ayat Kitab Suci, mereka yang tidak belajar dengan tujuan yang pasti dan tidak teguh mengenai apa yang mereka percayai, murtad daripada kebenaran. Kita patut menekankan kepada semua orang keperluan untuk menyelidiki kebenaran ilahi dengan sungguh-sungguh, supaya mereka dapat mengetahui bahawa mereka benar-benar mengetahui apa itu kebenaran. Ada yang mendakwa mempunyai banyak pengetahuan, dan merasa puas dengan keadaan mereka, sedangkan mereka tidak mempunyai semangat yang lebih besar bagi pekerjaan itu, tidak mempunyai kasih yang lebih berkobar-kobar kepada Allah, dan kepada jiwa-jiwa yang untuknya Kristus telah mati, daripada jika mereka tidak pernah mengenal Allah. Mereka tidak membaca Alkitab [dengan tujuan] untuk menjadikan sari dan kelimpahannya milik jiwa mereka sendiri. Mereka tidak merasakan bahawa itulah suara Allah yang sedang berbicara kepada mereka. Tetapi, jika kita hendak memahami jalan keselamatan, jika kita hendak melihat sinar-sinar daripada Matahari kebenaran, kita mesti mempelajari Kitab Suci dengan suatu tujuan, kerana janji-janji dan nubuatan-nubuatan dalam Alkitab memancarkan sinar kemuliaan yang terang ke atas rancangan penebusan ilahi, yang kebenaran-kebenarannya yang agung itu tidak difahami dengan jelas.” 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.

Kenyataan ini diambil daripada kesaksiannya dalam tempoh 1888, dan beliau mengenal pasti bahawa para pemberontak sedang membina suatu asas di atas pasir, meskipun mereka tidak menyedarinya. Beliau menyatakan, “Sebilangan besar yang mengaku mempercayai kebenaran masa kini, tidak mengetahui apakah yang membentuk iman yang telah sekali disampaikan kepada orang-orang kudus—Kristus di dalam kamu, pengharapan akan kemuliaan. Mereka menyangka bahawa mereka sedang mempertahankan tanda-tanda lama, tetapi mereka suam-suam kuku dan tidak peduli.” Beliau mengenal pasti mereka sebagai masih berada dalam keadaan Laodikia, kerana mereka adalah “suam-suam kuku.” Dan beliau mengenal pasti “iman yang telah sekali disampaikan kepada orang-orang kudus—Kristus di dalam kamu, pengharapan akan kemuliaan.” Kristus ialah Batu Zaman, dan sebagai Batu Zaman, Dia melambangkan permata-permata dalam mimpi 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.

> “Teme iihungga leirammi: 1842, 1843, amasung 1844-gi pao adu lakliba matungda eigi-singna yumpham oina hanjillakliba thajabagi phampham adu khudongchaba tougadaba ama amata yamna yahan-gadabani. Ei masi-gi paoduda leirami, amasung adugi matung inna eigi pumnamakta eina Isworna eikhoina piba nungsit aduda achumbani oina thajabada leiri. Numit khudingna eigi-singna Iswornu khurumjari, mapung phaba hairiba nupa amasung nupi-singna thawai ngamna ningshingba matamda, eigi khong adu phambal aduda piba matungdagi loukhatnaba eigi-singna thamoi leite. Nangna khallabro, Isworna eigi piba nungsit adu eina thadokpa ngamdabro? Adu Rock of Ages-gumna oigadabani. Adu piba numitdagi houraga aduna eigi lamjinglibani.” 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.

Ɔkyerɛ ɔhaw kɛse bi a ɛfa atubrafo no ho, wɔn a wɔyɛɛ Hesekiel tete mmarima no, bere a ɔkae sɛ, “Wɔnnwen mfi nea ɛyɛ ade no so nkɔ nea efi mu ba no so.” Abɔnefo no rentumi anaa wɔmpɛ sɛ wodwen fi nea ɛyɛ ade no so kɔ nea efi mu ba no so. Nea efi 1888 General Conference nhyiam no mu bae no yɛɛ atuatew kɛse ara ma Onuawa White sii gyinae sɛ obefi hɔ akɔ, nanso n’abɔfo akwankyerɛfo no hyɛɛ no sɛ ɛsɛ sɛ ɔtena hɔ na ɔkyerɛw Korah, Datan ne Abiram atuatew no abakɔsɛm a ɛne eyi hyia no. Tete mmarima no atuatew no ne nea efi mu bae no, na nea ɛyɛɛ ade no ne Laodikea nkrasɛm a ɛbae wɔ “mmere ason” no hann a wɔde kaa ho no mu wɔ 1856 no a wɔpoo no no; na afei ɛkɔɔ so yɛɛ den koduu atuatew a etia fapem ahorow no wɔ 1863 no mu, na eyi de baa ntua a edi kan tiaa Bible no na afei Honhom Nkɔmhyɛ no, ne Kellogg honhom mu nkontompo no a wɔde bae no nso.

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.

Tentu saja, para ahli sejarah kuno bangsa-bangsa sepanjang zaman telah menutupi kebenaran-kebenaran yang berkaitan dengan pemberontakan itu dengan sampah, tradisi, adat-istiadat, dan hidangan dongeng, sebab mereka yang turut serta dalam jenis pemberontakan semacam itu selalu berupaya menyembunyikan bukti-buktinya.

> 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.

> Bangkai orang yang besar celakanya, yang berusaha menyembunyikan rancangan mereka jauh dari TUHAN, dan pekerjaan mereka dilakukan dalam kegelapan, lalu mereka berkata, Siapakah yang melihat kami? dan siapakah yang mengenal kami? Yesaya 25:19.

The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).

Banna ba Jesaya a ba buang le bona mo temaneng ke bone ba a ba supang jaaka “banna ba ba sotlang ba ba busang setšhaba se mo Jerusalema,” mme ke bone banna ba bogologolo ba ba neng ba tshwanetse go nna badisa ba setšhaba mo go Esekiele kgaolo ya robedi. Mo bosuping jwa Esekiele, mo makgapha a bobedi, a a tshwayang kokomana ya bobedi ya Boadventiste, ba araba dipotso tse banna ba ba sotlang ba ga Jesaya ba di botsang, “gonne ba re, Morena ga a re bone; Morena o tlogetse lefatshe” (Esekiele 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.

Go na le “Tatlhego” e e bolelwang mo go baitsehisamabaka bao ba lekang go fitlha boammaaruri jwa botsuolodi jo bo neng jwa isa kwa go jwa bo jwa diragala ka 1888.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang seterusnya.

> “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.

> “Ndzi fanele ku vulavula na n’wina mayelana ni minhlangano ya le Minneapolis. Eka nkarhi wun’wana ndzi bohe ku suka emhlanganweni hikuva ndzi vone ndzi tlhela ndzi twa moya lowukulu wa ku kaneta lowu a wu ri kona. A ndzi nga swi koti ni nkarhinyana wun’we ku amukela moya lowu a wu tirha hi matimba yo lawula eka Makwerhu Morrison na Makwerhu Nicola. A ndzi nga swi kanakani ni nkarhinyana wun’we leswaku a mi ri va moya wa muxaka muni. Kunene a ku nga ri Moya wa Xikwembu, naswona leswaku mi nga tshuki mi ya emahlweni eka ku kanganyisiwa loku, sweswi ndzi mi tsalela.

> “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.’

> “Min hna hnu ah Minneapolis-a ka la awm zui loh tur ka rel vek zanah khan, zan thlirin emaw, hmuhtîrnaa emaw—eng nge ni tih chiang takin ka hria lo—a hmelṭha, thuneitu tak ang mi pakhatin thu min rawn pe a, Pathian duhthusam chu ka mawhphurhna hmunah ka ding tlat tur a ni tih min hrilh a; thu min pêk turte sawi theih nân Pathian amah ngei chu ka ṭanpuitu leh min chhawm tlat tûr a ni tih min hrilh bawk. Ani chuan, ‘He hnathawh avâng hian Lalpa’n i kaihthawh che a ni. A kumkhua bante chu i hnuaiah an awm. He inkhâwmah hian nunna emaw, thihna emaw lam panin thu relna siam a ni ang; mi tu mah boral tur a ni lo va, nimahsela thlarau lam chapo leh mahni innghahna chuan Isua leh A Thlarau Thianghlim thiltihtheihna lo luhna kawng chu an khâr dâwn a ni. An hlauhawmna dik loh chu hriatthiam leh, simna neih, an sualte puan chhuak, Krista hnênah lo kal leh piangtharna chang tûrin hun dang an nei leh dâwn a ni; chutichuan Ani chuan an tihdam ang.’”

> “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.’

> “Ia berkata, ‘Ikutilah aku.’ Aku mengikuti penuntunku dan ia menuntun aku ke berbagai rumah tempat saudara-saudara tinggal, lalu ia berkata, ‘Dengarkanlah perkataan yang diucapkan di sini, sebab semuanya itu tertulis dalam kitab catatan, dan perkataan-perkataan ini akan mempunyai kuasa penghukuman atas semua orang yang mengambil bagian dalam pekerjaan ini yang tidak menurut roh hikmat dari atas, melainkan menurut roh yang tidak turun dari atas, tetapi dari bawah.’”

> “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.

> “Ndzi yingise marito lama vuriweke lawa a ma fanele ku endla leswaku un’wana ni un’wana wa lava ma vuleke a khomiwa hi tingana. Swivuriso swa ku tlhaveka hi marito swi hundzisiwe ku suka eka un’we ku ya eka un’wana, ku sandza vamakwerhu A. T. Jones, E. J. Waggoner, na Willie C. White, na mina. Xiyimo xa mina ni ntirho wa mina swi tshikeleriwe hi ku ntshunxeka hi lava a va fanele va ri eku tirheni ka ku titsongahata mimoya ya vona emahlweni ka Xikwembu ni ku lulamisa timbilu ta vona vini. A ku vonaka onge ku ri ni ku kokiwa ka muxaka wo karhi eku anakanyisiseni hi ku pfumala ntiyiso loku ehleketeriweke ni hi marito lama tumbuluxiweke hi miehleketo mayelana ni vamakwavo ni ntirho wa vona, leswi a swi nga ri na masungulo entiyisweni, ni eku kanakaneni ni ku vulavula ni ku tsala swilo leswi bavisaka hikwalaho ka ku kanakana ni ku vutisa ni ku pfumala ripfumelo.

> “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.

> “Dikatakan penunjukku, ‘Hal ini tertulis dalam kitab-kitab sebagai melawan Yesus Kristus. Roh ini tidak dapat selaras dengan Roh Kristus, yaitu Roh kebenaran. Mereka mabuk oleh roh perlawanan dan tidak lagi mengetahui, sama seperti seorang pemabuk, roh apa yang mengendalikan perkataan maupun tindakan mereka. Dosa ini secara khusus merupakan suatu pelanggaran terhadap Allah. Roh ini tidak sedikit pun lebih menyerupai Roh kebenaran dan kebenaran daripada roh yang menggerakkan orang-orang Yahudi untuk membentuk suatu persekongkolan guna meragukan, mengkritik, dan menjadi mata-mata atas Kristus, Penebus dunia.

> “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 ke išitše ka mogetši wa ka gore go be go na le hlatse ya polelo yeo e se nago Kriste, polelo ya lešaba, yeo e utollago moya wo o hlohleleditšego mantšu ao. Ge ba tsena diphapošing tša bona, barongwa ba babe ba ile ba tsena le bona, gobane ba tswaletše Moya wa Kriste mojako gomme ba se ke ba kwa lentšu la Gagwe. Go be go se na go ikokobetša ga moya pele ga Modimo. Lentšu la thapelo le be le sa kwewe gantši, eupša kgalemelo le dipolelo tše di feteletšwego le dikakanyo le menagano le mona le lehufa le go belaela bobe le ditatofatšo tša maaka di be di atile. Ge nkabe mahlo a bona a ile a bulwa ba ka be ba bone seo se ka bego se ba tšhošitše, e lego go thaba ga barongwa ba babe. Gomme ba ka be ba bone le Molebeledi yo a kwelego lentšu le lengwe le le lengwe gomme a ngwadišitšego mantšu ao dipukung tša legodimo.”

> “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.

> “Mbiarna chun a fhios dom an uair sin nach mbeadh sé d’aon tairbhe aon chinneadh a dhéanamh an tráth sin maidir le seasaimh ar phointí teagaisc, i dtaobh cad í an fhírinne, ná a bheith ag súil le haon spiorad fiosrúcháin chóir, mar bhí cónaidhm déanta gan aon athrú smaointe a cheadú ar aon phointe ná seasamh a bhí glactha acu, ní ba mhó ná mar a rinne na Giúdaigh. Dúradh mórán liom ag mo Threoraí nach bhfuil cead agam a scríobh. Fuair mé mé féin i mo shuí sa leaba i spiorad bróin agus anró, agus mar an gcéanna i spiorad diongbháilte chun fanacht ag mo phost dualgais go deireadh an chruinnithe agus ansin feitheamh le treoracha Spiorad Dé á insint dom conas ba chóir dom bogadh agus cén cúrsa ba chóir dom a leanúint.” The 1888 Materials, 277, 278.

Back to Articles