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# The Book of Daniel - Number Eighty

Kitaaba Daani’el - Lakkoofsa Saddeetama

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

Dhuma fi Jalqabaa Mul’ataa: Mul’ata Ifaa Dhumaa Ellen White bara 1884 keessa argite fi Hiika Isaa

Author

Jeff Pippenger

Published

February 13, 2024

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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.

Bara 1884 keessa Ellen White mul’ata ifaa ishee isa dhumaa argatte. Inni Portland, Oregon keessatti isheetti kenname. Mul’anni ifaa ishee inni jalqabaa bara 1844 keessatti, Portland, Maine keessatti isheetti kenname. Yesus yeroo hunda xumura wanta tokkoo, jalqaba wanta sanaatiin fakkeenya godhee mul’isa.

> “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.

> “Bara 1844tti yeroon yeroo sana dabree xiqqoo booda mul’anni koo inni jalqabaa naa kenname. Ani Poortlaanditti Adde Haines bira nan daawwadha ture; isheen obboleettii jaallatamtuu Kiristoos keessatti, kan garaan ishee kan koo wajjin hidhamee ture. Nuyi shanan keenya, hundi keenya dubartoota, iddoo aarsaa maatii biratti callisnee jilbeenfannee turre. Yeroo kadhachaa turretti, humni Waaqayyoo akkuma ani kanaan dura matumaa hin dhageenyeetti narra bu’e.”

> “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.

> “Ani ifaan naannoo koo marfamee akka turee fi lafa irraa olitti ol ka’aa ol ka’aa akka deemu natti fakkaate. Ani namoota Adventii addunyaa keessa jiran ilaaluuf of naannesse; garuu isaan arguu hin dandeenye; yeroo sana sagaleen tokko, ‘Ammas ilaali, xiqqoo olis ilaali,’ naan jedhe. Kana irratti ija koo ol kaasee ilaale; daandii qajeelaa fi dhiphaa, addunyaa irraa baay’ee olitti ol kaafamee jiru tokko nan arge. Daandii kana irratti namoonni Adventii gara magaalaa dhuma daandii sanaa jirtutti imalaa turan. Isaan duuba, jalqaba daandii sanaatti ifa ifaa tokko dhaabamee ture; ergamaan tokkommoo kun ‘iyya halkan keessaa’ akka ta’e natti hime. [MATTHEW 25:6 ILAALI.] Ifni kun guutummaa daandii sanaa irratti ifee, akka isaan hin gufanneef miila isaanii in ibsa ture.”

> “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.

> “Yoo ija isaanii Yesuus irratti, isa isaan dura jiru, isa gara magaalattii isaan geggeessu sana irratti cimsee yoo kaaʼatan, isaan nagaa keessa turan. Garuu yeroo muraasa booda keessaa tokko tokko ni dadhaban; magaalaan sun baayʼee fagoo akka taate dubbatan, duraanis achi seenuu akka eegaa turan jedhan. Sana irratti Yesuus harka isaa mirgaa ulfina qabeessa taʼe ol kaasaadhaan isaan jajjabeessa ture; harka isaa irraas ifni tokko baʼee garee adventistotaa irratti raasamaa ture, isaanis, ‘Alleluia!’ jedhanii iyyan. Kaan immoo ifa isaanii duubaan ture sana ariitiidhaan ganuudhaan, hamma achi isaan baase sana keessatti kan isaan geggeesse Waaqayyo miti jedhan. Ifni isaanii duubaan ture sun ni dhaame; miilli isaaniis dukkana guutuu keessa hafe, isaan ni gufatan; mallattoo sanaa fi Yesuusin arguu dhaban; daandii irraa gad kufaniis gara addunyaa gadii dukkanaa fi hamaa sanaatti buʼan.” 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.

Jireenya jaha kutaa ja’a qabdu kan Ellen White irratti ilmi ilma ishii Arthur L. White barreesse keessatti, inni ibsa John Loughborough Yaa’ii Waliigalaa bara 1893 keessatti kenne galmeesseera.

> “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 waggaa Walgahii Waliigalaa waggaa sagal booddee kenne keessatti akkana jedhe: “Ani obboleettii White mul’ata keessatti yeroo shantama ta’u argeera. Yeroo jalqabaaf kan ani ishee arge waggaa afurtama dura ture.... Mul’anni ishee inni dhumaa ifatti mul’ate bara 1884 keessatti, lafa qubannaa kaampii Portland, Oregon irratti ture.” Ellen White Biography, jildii 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.

Bara 1884 boodas immoo abjuuwwanii fi mulʼatoota qabaachuu itti fufte; garuu mulʼattoonni ifaan ifatti namoota duratti dhufan waggaa afurtama guutuu erga jalqabamanii booda sirriitti xumuraman; akkasumas mulʼattoonni ifaan mulʼatan kan jalqabaa fi kan dhumaa lamaan isaanii iyyuu magaalaawwan Portland jedhaman keessatti taʼan. Magaalaan jalqabaa qarqara bahaa Ameerikaa Yunaayitidii irratti argamti; magaalaan dhumaa immoo qarqara dhihaa irratti argamti. Namoonni tokko tokko dhugaan kun waan tasaa namaatiin uumame qofa malee homaa akka hin agarsiisne falmuuf barbaaduu dandaʼu; kanneen biroon immoo kaayyoon mulʼatoota ifaa raawwatamee waan tureef, Gooftaan waggaa afurtama booda isaan xumure jechuun falmuu dandaʼu.

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

Sababni dhugaan isaa fincilaa fi ajajamuu diduun kennaa raajii sochii Milleritef kenname irratti dabalaa dhufuu isaati.

> “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.

> “An ergan Oaklaandi dhufee booddee, haala wantootni Battle Creek keessatti jiran ilaalchisee miira ulfaataa baachuun natti dhagaʼame; anis laafaa, isin gargaaruuf humna hin qabne ture. Raacitni amantii-dhabuu hojii irra akka ture nan beeka ture. Warri ajajoota ifa taʼan kan Dubbii Waaqayyoo tuffatan, dhuga-baʼumsa isaanii Dubbichaaf xiyyeeffannaa akka kennan isaan hubachiisanis tuffachaa turan. Ganna darbe yeroo ani Healdsburg keessa turetti, baayʼee kadhannaa keessa nan ture; yaaddoo fi gaddi ulfaataanis baayʼee nan cunqurfame. Garuu yeroo tokko ani kadhannaa keessa utuu jiruu, Gooftaan dukkana sana deebisee qulqulleesse, ifni guddaanis kutaa sana guute. Ergamaan Waaqayyoo tokko cina koo ture, anis Battle Creek keessa waanan jiru na fakkaate. Maree keessan keessatti nan ture; dubbiin dubbatame nan dhagaʼe; wantoota, yoo Waaqayyo fedha taʼe, yaadannoo koo keessaa bara baraan haqamuu akka hawwu, nan arge, nan dhagaʼes. Lubbuun koo hammam madaaʼe waan taʼeef maal gochuu akkan qabu yookaan maal jechuu akkan qabu hin beeku ture. Wantoota tokko tokko ani dubbachuu hin dandaʼu. Kana ilaalchisee namni tokko iyyuu akka hin beekne natti himame, sababiin isaas wantoonni baayʼeen ammas akka ifatti mulʼatan turan.”

> “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.

> “ꯑꯩꯕꯨ ꯑꯩꯗ ꯄꯤꯕ ꯃꯤꯑꯣꯏꯕ ꯃꯌꯥꯝ ꯃꯇꯨꯡꯗ ꯑꯩꯗ ꯄꯤꯕ ꯃꯤꯡꯁꯦꯝꯗ ꯑꯗꯨ ꯈꯨꯠꯁꯤꯜꯂꯒ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯅꯨꯡꯉꯥꯏꯁꯤꯡ ꯑꯗꯨ ꯑꯇꯩ ꯑꯇꯩꯒꯤ ꯃꯤꯑꯣꯏꯁꯤꯡꯗ ꯉꯥꯡꯍꯜꯂꯒꯅꯤ ꯍꯥꯏꯅ ꯍꯥꯏꯕ ꯑꯦ꯫ ꯑꯩꯅ ꯃꯁꯤ ꯄꯨꯌꯥꯁꯤꯡꯒꯤ ꯆꯦꯥꯛꯁꯤꯡꯗ ꯏꯕ ꯂꯝꯁꯤꯡꯅ ꯇꯧꯔꯛꯄꯗ ꯑꯁꯤ ꯇꯧꯔꯤ꯫ ꯂꯥꯏꯔꯤꯛ ꯇꯥꯟꯅ ꯊꯥꯕ ꯅꯨꯡꯇꯥ ꯃꯍꯥꯛ ꯃꯍꯥꯛ ꯃꯍꯥꯛ ꯑꯌꯥꯝꯕꯗ ꯑꯩ ꯃꯇꯝ ꯑꯃꯥ ꯃꯥꯡꯒꯤ ꯃꯄꯥꯟꯗ ꯂꯧꯈꯤꯕ ꯍꯧꯖꯤꯛꯄꯗ ꯊꯥꯗꯨꯅ ꯕꯦꯇꯜ ꯀ꯭ꯔꯤꯛꯀꯤ ꯃꯇꯨꯡꯗ ꯑꯩꯕꯨ ꯄꯤꯕ ꯇꯦꯁꯇꯤꯃꯣꯅꯤ ꯑꯅꯤ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡꯗ ꯏꯔꯤꯕ ꯃꯇꯦꯛ ꯃꯇꯦꯛ ꯃꯌꯥꯝ ꯑꯗꯨ ꯈꯨꯠꯁꯤꯜꯂꯤ꯫ ꯑꯩꯅ ꯃꯁꯤꯡ ꯑꯗꯨ ꯏꯔꯛꯄꯗ ꯂꯣꯜꯂꯒ ꯅꯪꯁꯨ ꯊꯥꯔꯛꯈꯤ; ꯑꯗꯨꯕꯨ ꯑꯩꯅ ꯑꯩꯒꯤ ꯃꯤꯄꯨꯟ ꯑꯁꯤ ꯆꯥꯡꯌꯥꯟꯅ ꯌꯥꯝꯅ ꯉꯥꯛꯁꯤꯜꯂꯣꯏꯕꯁꯦ ꯂꯩꯇꯕꯅ ꯃꯈꯜ ꯑꯗꯨꯒꯤ ꯃꯐꯝꯗ ꯑꯩ ꯅꯨꯡꯉꯥꯡꯍꯜꯂꯛꯄꯗ ꯇꯨꯡꯉꯤ; ꯑꯩꯒꯤ ꯏꯕꯁꯤꯡ ꯄꯨꯝꯅꯃꯛ ꯂꯣꯏꯁꯤꯟꯗ꯭ꯔꯦ ꯃꯈꯣꯏꯅ ꯖꯦꯅꯔꯦꯜ ꯀꯣꯟꯐꯔꯦꯟꯁꯇ ꯅꯪꯁꯨ ꯌꯥꯎꯍꯟꯕꯒꯤꯗꯃꯛꯇꯅ ꯂꯣꯏꯁꯤꯟꯅꯗ꯭ꯔꯦ꯫”

> “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.

> “Akkuma immoo yeroo kadhannaa keessa turetti, Gooftaan Ofii isaa mul’ise. Ani ammas Battle Creek keessa ture. Ani manneen hedduu keessa ture, jechoota keessan immoo naannoo minjaala keessanii dhaga’e. Bal’ina isaanii amma himachuuf bilisummaa hin qabu. Isaan akka ani yeroo tokko illee isaanii kaasuu hin waamamin abdii qaba. Akkasumas abjuuwwan hedduu baay’ee nama ajaa’ibsiisan qabaadhe.

> “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.

> “Sagaleen Waaqayyoo akka sagalee Waaqaa isa kamii fudhattu? Gooftaan dogoggora keessan sirreessuu fi karaa keessan akkuma inni jiru isinitti agarsiisuuf humna akkamii kuusee qaba? Waldaa keessatti hojjechuuf humna akkamii qaba? Yoo hamma gaaddisni shakkii hundi fi carraan mamii hundi irraa kaafamutti amanuu diddan, matumaa hin amantanu. Shakkiin beekumsa guutuu barbaadu amantiidhaaf gonkumaa hin harka kennu. Amantiin ragaa irratti hundaa’a, agarsiisa guutuu irratti miti. Gooftaan, yeroo sagaleewwan biraa nu marsee karaa faallaa ta’e hordofuuf nu kakaasan jirutti, sagalee dirqama keenyaa akka ajajamnu nu irraa barbaada. Sagalee isa Waaqaa irraa dubbatu adda baafachuuf xiyyeeffannaa cimaa irraa nu barbaada. Fedhii keenya mormuu fi mo’achuu, akkasumas sagalee qalbii keenyaatti mari’achuu yookaan waliigalteerra ga’uu malee ajajamuu qabna; yoo kanaa achi ta’e, kaka’umsi ishee ni dhaaba, fedha fi kaka’umsi namaa immoo to’annoo ni fudhata. Dubbiin Gooftaa gara keenya hundumaatti ni dhufa, warra jechuun Hafuura Isaa dura dhaabbatanii dhaga’uu fi ajajamuu diduuf murteessan miti. Sagaleen kun akeekkachiisa keessatti, gorsa keessatti, ifachuun balleessaa keessatti ni dhaga’ama. Inni ergaa ifaa kan Gooftaan saba Isaatiif ergu dha. Yoo waamicha caalaa olka’aa yookaan carraa wayya jedhu eeggannu, ifni sun irraa fudhatamuu danda’a; nus dukkana keessatti hafna.” 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.”

Obboleettiin Waayit yoo tajaajila ishee akka raajittii taʼetti irratti fincilli itti fufee mulʼate, “ifa sun ni fudhatama;” Adventizmi Laaʼodiiqeeyaa immoo “dukkana keessatti ni hafe” jedhee ibsite. Bara 1915 keessatti, ifni sun ni fudhatame. Yeroo inni filatutti raajii yookaan raajittii kaasuuf Waaqayyo guutummaatti dandaʼaa ture, ammas ni dandaʼa. Inni Eliyaas booddee Eliishaʼi kaase; garuu bara 1915 booddee raajiin lubbuudhaan jiru hin kaafamne, sababni isaas Gooftaan “ifa sana fudhate” waan taʼeefi.

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.

Yommuu abjuu fi mul’ata Obboleettii White ilaalchisee, yeroo sadii turan. Yeroon jalqabaa kan waggaa afurtamaa ture; yeroo sanatti mul’atni iddoo uummata keessatti ni dhufu turan, kaayyoo isaanii immoo yeroo mul’atni sun dhufanitti namoota achi argaman keessaa kennaa sana akka hundeeffamuuf wal qabata ture. Ergasii bara 1884 irraa jalqabee hamma du’a ishee bara 1915tti, mul’ataa fi abjuun kenname ammas ijaarsa saba Waaqayyootiif ture; garuu isaan dhuunfaatti kennaman. Yeroon sadaffaan bara 1915 jalqabe, ragaa immoo Adventiizmiin Laa’odiiqeyaa dukkana gantummaa keessa akka ture ni dhiheesse.

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.

Israa’el durii durii fakkeenya Israa’el ammayyaa ti; yeroo fincilni guutummaatti babal’atee Elii fi ilmaan isaa lamaan, Hofnii fi Fiinhaas, ittiin bakka bu’ame sanatti, “mul’anni ifaan mul’atu hin turre.” Sababni isaa isaanii ajajamuu diduu isaanii suukanneessaa fi fincila isaanii ture. Waaqni hin jijjiiramu.

> “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.

> “Akeekkachiifni biraa mana Eelii irratti kennamuu qaba ture. Waaqayyo angafa lubaa sanaa fi ilmaan isaa wajjin wal qunnamuu hin dandeenye; cubbuun isaanii akkuma duumessa furdaa tokkootti argamuu Hafuura Qulqulluu Isaa dhowwee ture. Garuu hammina gidduutti daa’imni Saamu’el waaqaaf amanamaa ta’ee hafe, ergaan murtii balleessaa mana Eelii irratti labsamu immoo akka raajii Waaqayyo Waan Hundumaa Oliif ta’ee tajaajiluuf hojii itti kenname ture.”

> “‘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.

> “‘Dubbiin Waaqayyoo bara sana keessatti gatii guddaa qaba ture; mul’anni ifaan mul’atu hin turre. Yeroo sanattis, Eli iddoo isaa keessatti ciifamee yeroo ture, iji isaa ni dukkanaa’uu jalqabe, kanaafis arguu hin dandeenye; ibsaan Waaqaas mana qulqullummaa Waaqayyoo keessatti, iddoo taabonni Waaqaa jiru sana keessatti utuu hin dhaamin dura, Saamu’el immoo ciisuuf ciifamee utuu jiru; Waaqayyo Saamu’elin waame.’ Sagaleen sun kan Eli ta’uu isaa yaadee, ijoolleen sun saffisaan gara siree lubichaa dhaqee, ‘Kunoo ani as jira; ati na waamteettaatii’ jedhe. Deebiinis, ‘Ani si hin waamne, yaa ilma koo; deebi’ii ciisi’ jedhu ture. Saamu’el si’a sadii waamame, innis si’a sadi akkasuma deebise. Sana booddees Eli waamichi dhokataan sun sagalee Waaqaa ta’uu isaa amane. Waaqayyo tajaajilaa Isaa filatamaa, nama rifeensa adii qabu sana bira darbee, ijoollee tokko wajjin dubbachuuf dhufe. Kun mataan isaa iyyuu Elii fi mana isaa irratti ceephoo hadhaa’aa, garuu isaaf maluu ture.” 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.

Waaqeffannaa mana Eelii keessatti mul’ata ifaan ba’e hin turre; sababiin isaas dubbii Waaqayyoo guyyoota sana keessatti “qaalii” ture. Jechi Ibraayisxii “qaalii” jedhamee hiikame hiikni isaa “dhabamaa” dha. Bara 1844 irraa hamma 1884tti “mul’atonni ifaan ba’an” turan; isaanis Adventizimii Laa’odiiqeyaa keessatti kennamanii turan. Inni jalqaba seenaa sochii Millerii Philaadelfiyaa keessatti hundeeffame; bara 1856 keessattis sochiin Philaadelfiyaa gara sochii Laa’odiiqeyaa ce’uu isaa adda baasuu jalqabe; ta’us mul’atonni ifaan ba’an itti fufan, mootummaa isaa dheeraa obsuu fi araara qabeessa waan ta’eef.

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.

Achiis bara 1863 keessa dhugaa bu’uuraa irratti finciluun jalqabe, garuu “mul’atawwan ifaa” sun hanga 1884tti itti fufan. Sana booda jijjiiramni tokko ta’e. Boqonnaa saddeettaffaa Hisqi’eel keessatti, jibbisiisoonni afran kun uumama isaanii keessatti sadarkaan dabalaa deemuun ni mul’atu. 1884, xumura dhihoo dhaloota jalqabaa fi jalqaba dhaloota lammaffaa ni bakka bu’a. Seenaan Adventii akka galmeessuuttis, bara 1881 keessatti, achiis deebi’anii bara 1882 keessatti, guddinoonni fincila keessatti hiika guddaa qaban lama ni ta’an.

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.

Bara 1881ttiitti, Pirezidaantii Walga’ii Waliigalaa (George Butler), barruulee walitti aanan tokko barreessuun Review and Herald keessatti maxxansiise; isaan keessatti inni kutaan tokko tokko Macaafa Qulqulluu kutaa biro caalaa hafuuraan kakaafame akka ta’e falme, akkasumas xumura barruulee isaatti kutaa tokko tokko Macaafa Qulqulluu kanneen hafuuraan hin kakaafamne ta’an iyyuu ifatti adda baase. Sana booddee bara 1882tti, Uriah Smith, hoogganaa hojii maxxansaa, yeroo sana immoo akkasuma hoogganaa hojii barnootaa ture, yommuu Obboleettiin White raajiiwwan gara fuulduraa yookaan seenaa qulqulluu yeroo darbe ilaaluudhaan isheetti mul’isan, dubbii ishee hafuuraan kakaafame akka ta’e barsiisuu jalqabe; garuu, yommuu isheen kufaatii dhuunfaa miseensota waldaa adda baastu, sun yaada namaa ishee qofa akka ta’e falme.

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.

Bara 1881tti, Seexanni karaa pirezidaantii waldaa sanaatiin aangoo Macaafa Qulqulluu King James irratti haleellaa ifaa bane. Achiis waggaa itti aanu keessatti hoogganaan hojii barnootaa fi maxxansaas akkuma sanaan aangoo Hafuura Raajii irratti haleellaa walfakkaataa bane. Bara 1884 irraa jalqabee, dhuga-baatummaan guyyoota sana keessatti mul’anni ifaan banamee hin turre jedha. Bara 1863 irraa hamma 1881tti fincilli ol ka’aa dhufuun Macaafa Qulqulluu fi Hafuura Raajii illee hammate; kanaafis inni si’achi bu’uuraalee qofa diduu bakka bu’uu hin turre.

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.

wantoota afran kan Hisqi’el boqonnaa saddeet keessatti bakka bu’an sun, maanguddootaatiin raawwatamu; isaanis hoggansa Yerusaalem kan bakka bu’anidha; innis akka qaama seeraa waldaa keessaa, akka Adventizimii Laa’odiiqeyaa, bara 1863 keessatti jalqabe. Yeroo sana keessatti barruun tokko Review and Herald keessatti maxxanfame; hayyoonni seenaa keessaa tokko tokko barreessaa isaa James White ta’uu isaatti ramadu, haa ta’u malee ragaan barruu sanaa dhugumaan caalaatti barreessaa dhugaa isaa Uriah Smith ta’uu agarsiisa. Akkuma ta’e iyyuu, abaarsi Eriikoo deebisanii ijaaruu irratti kenname sun James White irratti ifatti raawwatame; Uriah Smith immoo namicha chaartii sobaa bara 1863 uume ture. Bara 1881tti, pirezidaantiin Konfiraansii Waliigalaa barruulee Review and Herald keessatti kaa’aa ture; isaanis aangoo guutuu Macaafa Qulqulluu irratti falman; sana booda waggaa itti aanu keessatti Uriah Smith aangoo Hafuura Raajii irratti haleellaa jalqabe.

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.

Namoonni durii warri eegdotaa taʼuu qaban sun, dhugaawwan hundee taʼan kan abjuu Miller keessatti bakka buʼan, akkasumas gabatee lamaan Habakkuk irratti ibsaman irratti haleellaa jalqabanii, haleellaa ifaa keessatti dursitoota taʼaa turan. Achii kaʼanii, dhugaa baatota lamaan jechuun Macaafa Qulqulluu fi Hafuura Raajii irratti haleellaa jalqaban. Yeroo wal fakkaataa kana keessatti (jalqaba bara 1880mootaa), hoogganaan hojii fayyaa, John H. Kellogg, hooggantoota waldaa keessaatti hafuurota waaqeffannaa pantheism jedhamuu jalqabe seensisuuf. Bara 1881 keessatti, James White boqonnaa isaatti godhame, obboleettiin White immoo gidduu fincila hammaachaa dhufaa ture kan hooggantoota sirna barnootaa, fayyaa fi siyaasaa waldaa keessa turte.

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:

Ergaan inni bara 1856tti dhufe, jechuunis ifa dabalaa “yeroo torbaa,” akkasumas ergaa Laa’odiiqeeyaatti, fudhatama dhabee ture; Gooftaanis isuma sanauma Koonfaransii Waliigalaa Minneapolis keessatti bara 1888tti, karaa ergaa Jaarsolii Jones fi Waggoner dhiheessaniin irra deebi’ee dhiheessuuf kaayyoo qaba ture. Ergaan isaanii ergaa haaraa hin turre; yeroo warri ergaa isaanii morman Obboleettii White’n dubbifamanitti, isheen warri finciltoonni mormiin isaanii ergaa Jones fi Waggoner irratti godhan itti gaafatamummaa isaanii mallattoolee durii eeguu akka bakka bu’u amanan adda baafte; isaanis mallattoolee durii sun bu’uuraalee durii ta’uu isaanii amanu turan. Fincilli isaanii akka ifa godhetti, bara 1888tti isaanii bu’uuraaleen maal akka ta’an kana booda hin hubanne turan; innis dhugaan bu’uuraa qajeelummaa Kiristoos akka bakka bu’u dha. Haala mallattoolee fi seerota William Miller keessatti isheen akkana jette:

> “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.

> “Nuufii keenyaaf mataa keenyaan Kiristaanummaan maal akka taʼe, dhugaan maal akka taʼe, amantiin nuuf kennamtee nu fudhanne maal akka taʼe, seerotni Macaafa Qulqulluu—seerota aboo isa hundumaa olii irraa nuuf kennaman—maal akka taʼan beekuu qabna. Namoonni baayʼeen buʼuura sababa amantii isaanii irratti hundeeffatan malee, dhugaa dhimma sanaa irratti ragaa gahaa malee ni amanu. Yoo yaadni tokko kan ilaalcha isaanii duraan qophaaʼe wajjin waliigaluu dhihaate, isaan isa simachuuf guutummaatti qophaaʼoo taʼu. Isaan sababaa irraa gara buʼaatti hin yaadan; amantiin isaanii hundee dhugaa hin qabu, yeroo qorumsaattis akka cirracha irra ijaarratan ni hubatu.

> “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.

> “Namni kam iyyuu beekumsa ammaa isaa guutuu hin taane Waaqa Qulqulluu keessaa qabuun quufa qabaatee, kun fayyina isaatiif gaʼaa dha jedhee boqotu, gowwomsaa badiisa geessisu keessa boqotaa jira. Namoonni baayʼeen dogoggora adda baafachuu fi aadaa fi amantii sobaa hundumaa akka dhugaa fakkeessanii dhiheessan balaaleffachuu akka dandaʼaniif, ragaa Caaffata Qulqullaaʼoo irraa guutummaatti hin qophoofne. Seexanni salphina wangeela Kiristoos xureessuuf yaada mataa isaa waaqeffannaa Waaqayyoo keessatti galcheera. Baayʼeen isaanii warra dhugaa yeroo ammaa amanuu isaanii dubbatan, amantiin yeroo tokko qulqullootaaf kennamte maal akka taʼe hin beekan—Kiristoos isin keessa jiraachuun abdii ulfinaati. Isaan daangaa durii eeguuf falmaa jirra ofiin jedhu; garuu laafaa fi loog-dhabeeyyii dha. Jaalalaa fi amantii humna dhugaa qabu muuxannoo isaanii keessatti akkamitti xaxanii akka qabaatan hin beekan. Isaan Caaffata Qulqullaaʼoo barattoota cimaa miti; garuu dhibaaʼoo fi xiyyeeffannaa hin qabne. Yommuu kutaa Caaffata Qulqullaaʼoo irratti garaagarummaan yaadaa kaʼu, warri kaayyoo qabaatanii hin barannee fi waan amanan irratti murteeffatanii hin jirre, dhugaa irraa kufu. Namoonni hundinuu dhugaa waaqa irraa dhufe ciminaan akka qoratan barbaachisummaa isaa irratti jabeessinee dhiibbaa gochuu qabna, akka dhugaan maal akka taʼe beekan, jechuunis akka beekan waan beekan. Namoonni tokko tokko beekumsa guddaa qabna jedhu, yeroo hojiichaaf hinaaffaan isaanii hin daballe, Waaqayyoo fi lubbuuwwan Kiristoos duʼeef jaalalli isaanii bobaʼaan hin daballe, haala isaanii irratti quufanii jiru; akka waan Waaqayyoon gonkumaa hin beekneetti. Isaan lubbuu isaanii keessatti lafee keessaa dhangalaʼaa fi cooma isaa ofii isaaniif fudhachuudhaaf [jecha kanaaf] Macaafa Qulqulluu hin dubbisan. Inni sagalee Waaqayyoo isaanii wajjin dubbatu akka taʼes hin hubatan. Garuu yoo karaa fayyinaa hubachuu feene, yoo aduu qajeelinaa irraa ifa biiftuu isaa arguu feene, kaayyoo qabaannee Caaffata Qulqullaaʼoo qorachuu qabna; waadaan fi raajiiwwan Macaafa Qulqulluu karoora furii waaqayyoo irratti ifa ulfinaa ifaa taʼe ni dhangalaasu, dhugaawwan gurguddoon kun immoo ifatti hin hubatamne.” 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.

វចនានេះ​ត្រូវបាន​ដកស្រង់​ចេញពី​សក្ខីកម្ម​របស់​នាង​ក្នុង​អំឡុង​ពេល​ឆ្នាំ 1888 ហើយ​នាង​បញ្ជាក់​ថា ពួក​អ្នក​បះបោរ​កំពុង​សង់​គ្រឹះ​មួយ​លើ​ខ្សាច់ ទោះ​បី​ជា​ពួក​គេ​មិន​ដឹង​ក៏​ដោយ។ នាង​មាន​ប្រសាសន៍​ថា៖ «មនុស្ស​ជា​ច្រើន​ដែល​អះអាង​ថា​ជឿ​សេចក្ដី​ពិត​សម្រាប់​សម័យ​បច្ចុប្បន្ន មិន​ដឹង​ថា​អ្វី​ជា​សេចក្ដី​ជំនឿ​ដែល​បាន​ប្រគល់​ម្ដង​ហើយ​ម្ដង​ទៀត​ដល់​ពួក​បរិសុទ្ធ​នោះ​ទេ—ព្រះគ្រីស្ទ​នៅ​ក្នុង​អ្នក​រាល់​គ្នា គឺ​ជា​សេចក្ដី​សង្ឃឹម​នៃ​សិរីល្អ។ ពួក​គេ​គិត​ថា​ខ្លួន​កំពុង​ការពារ​សញ្ញា​សំគាល់​ចាស់ៗ ប៉ុន្តែ​ពួក​គេ​ក្ដៅ​ឧណ្ហៗ ហើយ​ព្រងើយកន្តើយ»។ នាង​កំណត់​អត្តសញ្ញាណ​ពួក​គេ​ថា​នៅ​តែ​ស្ថិត​ក្នុង​ស្ថានភាព​ឡៅឌីសេ ដ្បិត​ពួក​គេ «ក្ដៅ​ឧណ្ហៗ»។ ហើយ​នាង​កំណត់​អត្តសញ្ញាណ «សេចក្ដី​ជំនឿ​ដែល​បាន​ប្រគល់​ម្ដង​ហើយ​ម្ដង​ទៀត​ដល់​ពួក​បរិសុទ្ធ​នោះ—ព្រះគ្រីស្ទ​នៅ​ក្នុង​អ្នក​រាល់​គ្នា គឺ​ជា​សេចក្ដី​សង្ឃឹម​នៃ​សិរីល្អ»។ ព្រះគ្រីស្ទ​គឺ​ជា​ថ្ម​ដា​នៃ​គ្រប់​យុគសម័យ ហើយ​ក្នុង​នាម​ជា​ថ្ម​ដា​នៃ​គ្រប់​យុគសម័យ​នោះ ទ្រង់​តំណាង​ឲ្យ​គ្រឿង​អលង្ការ​នៅ​ក្នុង​សុបិន​របស់ 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.

> “Akeekkachiichi dhufeera: Buʼuura amantii isa ergaan bara 1842, 1843, fi 1844 keessatti dhufee jalqabee ijaaraa turre jeequuuf waan tokko illee akka seenu hin hayyamamin. Ani ergaa kana keessa tureera; yeroo sanaa jalqabee hanga ammaatti, ifa Waaqayyo nuuf kenneef amanamaa taʼee addunyaa dura dhaabadheera. Nuyi miilla keenya waltajjii irratti kaaʼaman irraa kaasuuf yaada hin qabnu; waltajjii sana irrattis guyyaa guyyaadhaan kadhannaa jabaan Gooftaa barbaaddaa, ifa barbaachaa turre. Ani ifa Waaqayyo naaf kenne dhiisuu akkan dandaʼu ni yaadduu? Inni akka Kattaa Bara-baraatti taʼuu qaba. Erga inni naaf kennamee jalqabee, yeroo sanaa jalqabee na qajeelchaa tureera.” 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.

Isheen qabatamtoota, warra namoota durii Hisqiʼeel turan, ilaalchisee dhugaa barbaachisaa tokko isheen yeroo, “Isaan sababa irraa buʼaa hin yaadan” jettutti ibsiti. Hamoonni sababa irraa buʼaa yaaduu hin dandaʼan yookaan hin barbaadan. Buʼaan walgaʼii Waliigalaa 1888 fincila guddaa kan qabu waan tureef, Obboleettii White achii deemuu murteessite; garuu qajeelchaan ishee ergamaa taʼe akka isheen achi turtee seenaa wal fakkaataa fincila Qoraah, Daataanii fi Abiraam galmeessitu ajaje. Fincilli namoota durii sun buʼaa ture; sababiin isaa immoo ergaa Laaʼodiiqeyaa ifa dabalaa “yeroo torbaa” wajjin bara 1856tti dhufe diduu ture; achiis sun bara 1863 keessatti buʼuuraalee irratti fincila taʼetti hammaate; sana booddees duraan dursee Macaafa Qulqulluu irratti, itti aansuudhaan Hafuura Raajii irratti weerara geessuutti, akkasumas spiritualizimii Kellogg seensisuutti geesse.

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.

Dhuguma seenaa durii keessatti barreessitoonni seenaa namootaa dhugaa fincila sanaan walqabatu xurii, aadaa, duudhaa, fi oduu sobaatiin haguuguun isaanii ifaadha; warri fincila gosa akkasii keessatti hirmaatan yeroo hundumaa ragaa dhoksuuf yaalu.

> 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.

> Warra isaan gorsa isaanii Waaqayyo duraa dhoksuuf gadi fagoo barbaadaniif; hojiiwwan isaaniis dukkana keessa jiru; isaanis, “Eenyutu nu arga? eenyutus nu beeka?” jedhu! Isaayaas 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).

Namoonni Isaayaas keessatti inni dubbachaa jiru warra inni, “namoota qoosaa kanaa, warra saba kana Yerusaalem keessatti bulchan” jedhee adda baasu dha; isaanis namoota durii warra boqonnaa saddeetiif keessatti Ezeeqeel keessatti eegdotaa sabaatii taʼuu qabanuma sana. Dhugaa-baatuu Ezeeqeel keessatti, xureeffannaa lammaffaatti, isa dhaloota lammaffaa Adventizimii mallatteessu sana keessatti, isaan gaaffilee namoonni qoosaa Isaayaas gaafatan deebisu; “isaan, ‘Waaqayyo nu hin argu; Waaqayyo lafa dhiisee jira’ jedhu” (Ezeeqeel 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.

Bara 1888tti geessa fi yeroo sana keessatti raawwatame sanitti fincilichaaf kan geesse dhugaa sana dhoksuuf yaalan warra seenaa jijjiiranii barreessan irratti “Badiin” jedhamee labsameera.

We will continue this study in the next article.

Nuyi kun qorannoo kana barruu itti aanu keessatti itti fufna.

> “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.

> “Waa'ee waa'ee walga'ii Minneapolis keessatti geggeeffame ilaalchisee isinitti dubbachuun qaba. Ani yeroo tokko, hafuura mormii cimaa achitti tamsa'ee ture waanan argee fi waanan itti dhaga'eef, walga'icha dhiisuu murteesseen ture. Ani hafuura obboleessa Morrison fi obboleessa Nicola irratti humna to'ataa ta'een socho'aa ture sana yeroo tokkoof illee fudhachuu hin dandeenye. Ani isin hafuura akkamiitiin geggeeffamtan jedhu yeroo tokkoof illee gaaffii keessa galchuu hin danda'u. Dhugumatti inni Hafuura Waaqayyoo hin turre; isin gowwoomfannaa kana keessatti itti fufuu dandeessan jedhee sodaadhee amma isinitti barreessa.”

> “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.’

> “ମୁଁ ମିନିଆପୋଲିସରେ ଆଉ ରହିବି ନାହିଁ ବୋଲି ନିଷ୍ପତ୍ତି କରିଥିବା ପରବର୍ତ୍ତୀ ରାତ୍ରିରେ, ଏକ ସ୍ୱପ୍ନରେ କିମ୍ବା ରାତ୍ରିଦର୍ଶନରେ—କେଉଁଟି ଥିଲା ମୁଁ ନିଶ୍ଚିତଭାବେ କହି ପାରୁନି—ଏକ ଉଚ୍ଚକାୟ, ଗମ୍ଭୀର ଓ ପ୍ରଭାବଶାଳୀ ଦେଖାଯାଉଥିବା ବ୍ୟକ୍ତି ମୋ ପାଖକୁ ଏକ ସନ୍ଦେଶ ଆଣିଲେ ଏବଂ ମୋତେ ପ୍ରକାଶ କଲେ ଯେ, ମୋର କର୍ତ୍ତବ୍ୟସ୍ଥାନରେ ଦୃଢ଼ଭାବେ ଅବସ୍ଥାନ କରିବା ହିଁ ପରମେଶ୍ୱରଙ୍କ ଇଚ୍ଛା, ଏବଂ ପରମେଶ୍ୱର ସ୍ୱୟଂ ମୋର ସହାୟକ ହେବେ ଓ ଯେ କଥାଗୁଡ଼ିକ ସେ ମୋତେ ଦେବେ, ସେଗୁଡ଼ିକ କହିବା ପାଇଁ ମୋତେ ଧାରଣ ଓ ସମର୍ଥନ କରିବେ। ସେ କହିଲେ, ‘ଏହି କାର୍ଯ୍ୟ ପାଇଁ ପ୍ରଭୁ ତୁମକୁ ଉତ୍ଥାପିତ କରିଛନ୍ତି। ତାଙ୍କର ଅନନ୍ତ ବାହୁ ତୁମ ତଳେ ଅଛି। ଏହି ସଭାରୁ ଜୀବନ କିମ୍ବା ମୃତ୍ୟୁ ପାଇଁ ନିଷ୍ପତ୍ତିଗୁଡ଼ିକ ହେବ; ଏହା ନୁହେଁ ଯେ କାହାରି ନାଶ ହେବା ଆବଶ୍ୟକ, କିନ୍ତୁ ଆତ୍ମିକ ଅଭିମାନ ଓ ସ୍ୱୟଂବିଶ୍ୱାସ ଏମିତିଭାବେ ଦ୍ୱାର ବନ୍ଦ କରିଦେବ ଯେ ଯୀଶୁ ଓ ତାଙ୍କର ପବିତ୍ର ଆତ୍ମାଙ୍କ ଶକ୍ତିକୁ ପ୍ରବେଶ କରିବାକୁ ଦିଆଯିବ ନାହିଁ। ସେମାନଙ୍କୁ ପୁଣି ଏକ ସୁଯୋଗ ଦିଆଯିବ ଯେନ ସେମାନେ ଭ୍ରମମୁକ୍ତ ହୋଇ, ପଶ୍ଚାତ୍ତାପ କରି, ନିଜ ପାପଗୁଡ଼ିକ ସ୍ୱୀକାର କରି, ଖ୍ରୀଷ୍ଟଙ୍କ ନିକଟକୁ ଆସି, ପରିବର୍ତ୍ତିତ ହେବେ, ଯେପରି ସେ ସେମାନଙ୍କୁ ସୁସ୍ଥ କରନ୍ତୁ।’”

> “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.’

> “Inni, ‘Na duukaa kooti’ naan jedhe. Ani qajeelchaa koo duukaa bu’e; innis gara manneen adda addaa obboloonni keessa jiraatanitti na geesse; akkasumas, ‘Dubbii asitti dubbatamu dhaga’i; isaan kitaaba galmeetti barreeffamanii jiru; dubbiileen kunis warra hojii kana keessatti hirmaatan hundumaa irratti, yoo hojii isaanii hafuura ogummaa gubbaa irraa dhufu irraa utuu hin ta’in, hafuura gubbaa irraa hin buune, garuu isa gad irraa ta’e duukaa ta’e, humna ittiin isaanii itti murteessu ni qabu’ naan jedhe.”

> “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.

> “Dubbiin ani dhaga’e warra dubbatan hundumaa kan isaan qaanessuu qabu ture. Jechoonni qoosaa fi arrabaa namarraa nama biraatti darbuun obboloota isaanii A. T. Jones, E. J. Waggoner, fi Willie C. White, akkasumas ana, tuffachuun dubbataman. Iddoon koo fi hojii koo immoo warra lubbuu isaanii Waaqa duratti gad of deebisuutti fi garaa ofii isaanii sirreessuu irratti bobba’uu qaban biratti ifatti irratti yaada kennamuun irratti dubbatame. Akka waan hawwii tokkootti dogoggoraawwan yaadame qofa irratti qalbii kaa’anii quufuun, akkasumas dubbiiwwanii fi hojii obboloota isaanii keessaa waan yaada isaanii irraa madde, dhugaa keessatti hundee hin qabne irratti yaaduun, shakkiin, gaaffii, fi amantii dhabuun irraa kan ka’e waan hadhaa’an dubbachuu fi barreessuun mul’ate.”

> “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.

> “Akkasumas natti, ‘Kun macaafota keessatti Yesuus Kiristoosiin mormuuf barreeffame dha. Hafuurri kun Hafuura Kiristoos, jechuunis kan dhugaa, wajjin walii galu hin danda’u. Isaan hafuuruma diddaaatiin macheeffamanii jiru; akkuma nama machaa, hafuurri dubbii isaanii yookaan hojii isaanii to’atu kam akka ta’e si’achi hin beekan. Cubbuun kun addatti Waaqa duratti yakka guddaadha. Hafuurri kun Hafuura dhugaa fi qajeelummaa fakkaachuudhaaf hammuma hin qabu; akkuma hafuurri Yihuudota kakaase walitti hidhata uumuuf, shakkuu fi qeequuf, akkasumas Kiristoos, Fayyisaa addunyaa, irratti basaasota ta’uuf isaan kakaase sanaa wajjin wal hin fakkaatu.’”

> “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.

> “Akkuma qajeelchaan koo natti himeetti, dubbii Kristoosiin irraa duwwaa taʼe sanaaf, dubbii tuuta sanaaf, jechuunis hafuura jechoota sana kakaase mulʼise sanaaf dhugaa baatuun tokko ture. Yommuu isaan kutaa isaanii seenan, ergamoonni hamaan isaan wajjin seenan; sababiin isaas isaan Hafuura Kiristoosiif balbala cufanii sagalee Isaa dhaggeeffachuu didaniiru. Lubbuun isaanii Waaqa duratti gad of deebisuun hin turre. Sagaleen kadhannaas yeroo muraasa malee hin dhagaʼamu ture; garuu qeeqni, ibsa garmalee, yaad-rimee fi tilmaamni, hinaaffaa fi masaraan, shakkii hamaa fi himannaa sobaa immoo giddu-galchaa turan. Inni ijaan isaanii banamee utuu taʼee, waan isaan rifachiisu argan turan; jechuunis gammachuu ergamoota hamootaa. Akkasumas Eegduu tokko, kan dubbii hundumaa dhagaʼe, jechoota kana immoo macaafa mootummaa samii keessatti galmeesse, argan turan.”

> “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.

> “Anis yeroo sana irratti waaʼee qabxiilee barsiisaa irratti, maal akka dhugaa taʼe murteessuuf murtii kamiyyuu kennuun faayidaa hin qabu, yookaan hafuurri qorannoo haqaa tokko illee akka jiraatu eeguuf hin dandaʼamu jedhee natti himame; sababiin isaas, isaan warri Yihudoota akkaan godhan sanaa caalaa yaada isaanii qabxii yookaan dhaabbata kamirrattiyyuu isaan fudhatan keessatti jijjiirama tokko illee hin hayyamneef waliigaltee tokko ijaarratanii turan. Qajeelchaan koo irraa waan hedduun natti himame; kana garuu barreessuuf bilisummaa hin qabu. Ani hafuura gaddaa fi dhiphinaatiin siree irra taaʼee of argadhe; akkasumas hafuura murannoo jabaa, walgaʼii sana dhuma isaatti iddoo hojii koo irratti dhaabachuuf, achii booddees qajeelfama Hafuura Waaqayyoo, akkamitti sochoʼuu akka qabu fi karaa akkamii hordofuu akka qabu natti himu eeggachuuf qabaadheen ture.” The 1888 Materials, 277, 278.

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