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# The Book of Daniel - Number Eighty

Kitaabka Daanyeel - Lambar Siddeetan

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

Dhammaadka iyo Bilowga Aragtiyada: Aragtiii Ugu Dambaysay Ee Furan ee Ellen White ee 1884 iyo Muhiimaddeeda

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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.

Sannadkii 1884, Ellen White waxay heshay aragtideedii u dambaysay ee furan. Waxa lagu siiyey Portland, Oregon. Aragtideedii ugu horraysay ee furan waxa la siiyey sannadkii 1844, Portland, Maine. Ciise had iyo jeer wuxuu dhammaadka wax ku muujinayaa bilowga wax.

> “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.

> “Muddo dheer ka dib markuu wakhtigu dhammaaday, sannadkii 1844, ayaa la i siiyey aragtidaydii ugu horraysay. Waxaan booqanayay Marwo Haines oo joogtay Portland, oo ahayd walaal qaali ah oo Masiixa ku jirta, qalbigeeduna uu ku xidhnaa kayga; annaga oo shan ah, dhammaanteen dumar ah, ayaannu si deggan ugu jilba joognay meeshii allabariga qoyska. Intii aannu tukanaynay, ayaa xoogga Ilaah igu soo degay sidii aanan weligay hore u dareemin.”

> “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.

> “Waxay ila muuqatay in iftiin la igu hareereeyey, oo aan ka sii kacayay dhulka, anigoo kor iyo kor u sii baxaya. Waxaan jeestay inaan dunida ka dhex eego dadka imaatinka sugaya, laakiinse ma aanan helin, markaas cod baa igu yidhi, ‘Mar kale eeg, oo wax yar ka sii sarreeya eeg.’ Markaas ayaan indhahaygii kor u qaaday, oo waxaan arkay jid qumman oo cidhiidhi ah, oo si sare dunida uga kor loo qaaday. Jidkan waxaa ku socday dadka imaatinka sugaya, iyagoo ku socda magaalada ku taal dhammaadka fog ee jidka. Bilowgii jidka waxaa gadaashooda laga taagay iftiin dhalaalaya, kaas oo malaa’ig ii sheegtay inuu ahaa ‘qayladii saqda dhexe.’ [EE MATAYOS 25:6.] Iftiinkaasu jidka oo dhan ayuu ka ifayay, oo cagahooda ayuu u iftiiminayay, si aanay u turunturoon.”

> “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.

> “Hadday indhahooda ku hayn lahaayeen Ciise, oo hortooda ku jiray, una hoggaaminayay magaalada, way nabdoonaayeen. Laakiin wax yar dabadeed qaar baa daalay, oo waxay yidhaahdeen magaaladu aad bay u fog tahay, oo waxay filayeen inay mar hore galeen. Markaasaa Ciise ku dhiirrigelin jiray isaga oo kor u taagaya gacantiisa midig ee ammaanta leh, gacantiisana waxaa ka soo bixi jiray iftiin ku lulanayay korka kooxdii imaatinka, oo waxay ku dhawaaqeen, ‘Alleluuyaah!’ Qaar kalena si degdeg ah oo aan fiirsasho lahayn ayay u diideen iftiinkii ka dambeeyay, oo waxay yidhaahdeen in aanu Ilaah ahayn kii ilaa intaas na soo hoggaamiyay. Iftiinkii ka dambeeyay baa bakhtiyay, cagahoodana kaga tegey gudcur dhammaystiran, wayna turunturoodeen oo waxay waayeen araggii calaamadda iyo kii Ciise, oo jidkii ayay ka dhaceen, iyagoo ugu dhacay dunida hoose ee madow oo sharka leh.” 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.

Taariikh-nololeedka lixda mug ka kooban ee Ellen White, oo uu qoray awowgeed Arthur L. White, wuxuu ku qorayaa hadal uu John Loughborough ka jeediyey Kalfadhigii Shirweynaha Guud ee 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, isagoo khudbad ka jeedinaya kal-fadhigii Shirka Guud sagaal sannadood ka dib, wuxuu yiri: “Waxaan arkay Sister White iyadoo riyo nebinnimo ku jirta qiyaastii konton jeer. Markii ugu horraysay waxay ahayd ku dhowaad afartan sannadood ka hor.... Riyadeedii nebinnimo ee ugu dambaysay ee fagaare lagu arkay waxay ahayd 1884, goobta kaamamka ee Portland, Oregon.” Ellen White Biography, mugga 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.

Waxay weli lahaan lahayd riyooyin iyo muujinno 1884 ka dib, laakiin muujinnadii si fagaare ah u dhacay waxay ku dhammaadeen si sax ah afartan sano ka dib markii ay bilaabmeen, bilowgii iyo dhammaadkii muujinnada furan labaduba waxay ka dhaceen magaalooyin la yidhaahdo Portland. Magaaladii ugu horraysay waxay ku taallay xeebta bari ee Maraykanka, tii ugu dambaysayna waxay ku taallay xeebta galbeed. Qaar baa laga yaabaa inay dooniyaan inay ku doodaan in xaqiiqadani aanay wax kale ka dhignayn isku-beeg bani’aadmi ah, qaar kalena waxay ku doodi karaan in ujeeddadii muujinnada furan la dhammaystiray, sidaas darteed Rabbigu afartan sano dabadeed ayuu soo afjaray.

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

Sababta dhabta ahi waa caasinimada iyo fallaagowga sii kordhaya ee ka dhanka ah hadiyadda wax sii sheegidda oo la siiyey dhaqdhaqaaqii Millerite-ka.

> “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.

> “Markii aan imid Oakland, waxaa i saarnaa culays daran oo ku saabsan xaaladda waxyaalaha ka jiray Battle Creek, aniguna waxaan ahaa mid tabar daran, aan awoodin inaan idin caawiyo. Waan ogaa in khamiirka rumaysadla’aantu shaqaynayay. Kuwii iska indhatiray amarrada cad ee Erayga Ilaah, waxay sidoo kale iska indhatirayeen markhaatiyadii ku boorrinayay inay dhegaystaan Eraygaas. Intii aan booqanayay Healdsburg jiilaalkii hore, aad baan ugu sii jiray tukasho, waxaana igu cuslaa welwel, murugo, iyo tiiraanyo. Laakiin Rabbigu mar ayuu dib u qaaday gudcurkii anigoo ku jira tukasho, iftiin weynna qolka ayuu ka buuxiyey. Malag Ilaah ka yimid ayaa dhinacayga taagnaa, waxaana ii muuqatay inaan joogo Battle Creek. Waxaan ku dhex jiray golayaashiinnii; waxaan maqlay erayo la hadlay, waxaan arkay oo maqlay waxyaalo aan, haddii Ilaah doonayo, jeclaan lahaa in weligood laga tirtiro xusuustayda. Naftaydu si daran bay u dhaawacantay, mana aanan garanayn waxaan sameeyo ama waxaan idhaahdo. Waxyaalaha qaarkood ma sheegi karo. Waxaa la igu amray inaan cidna waxba uga sheegin arrintan, waayo wax badan ayaa weli la sii muujin lahaa.

> “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.

> “Waxaa lay faray inaan soo ururiyo iftiinkii la i siiyey oo aan fallaadhihiisa u iftiimiyo dadka Ilaah. Tan waxaan ku samaynayey maqaaladii wargeysyada. Waxaan soo kici jiray saacadda saddexda ku dhowaad subax kasta bilooyin badan, oo waxaan soo ururin jiray qodobbadii kala duwanaa ee la qoray ka dib markii labadii marag-fur ee u dambeeyey laygu siiyey Battle Creek. Arrimahan waan qori jiray, oo degdeg ayaan idiinku soo diri jiray; laakiin waxaan dayacay inaan si habboon isu daryeelo, natiijadiina waxay noqotay inaan culayska hoostiisa ku dhacdo; qoraalladayduna dhammaantood ma ay dhammayn si ay idiinku gaadhaan Shirweynaha Guud.”

> “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.

> “Haddana, anigoo ku jira salaad, Rabbigu wuu is muujiyey. Mar kale ayaan joogay Battle Creek. Waxaan ku jiray guryo badan, oo waxaan maqlay hadalladiinna hareeraha miisaskiinna. Faahfaahinta hadda xorriyad uma lihi inaan sheego. Waxaan rajaynayaa inaanan weligay loogu yeedhin inaan xuso. Waxa kale oo aan ku riyooday riyooyin dhowr ah oo aad u yaab badan.

> “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.

> “Oo codkee baad aqoonsan doontaan inay tahay codka Ilaah? Xooggee baa Rabbigu kayd ugu hayaa inuu ku saxo qaladaadkiinna oo uu idiin tuso jidkiinna siduu yahay? Xooggee baa u yaal inuu kaniisadda ku shaqeeyo? Haddii aad diiddaan inaad rumaysataan ilaa hadh kasta oo aan-yaqiin ah iyo suurtagal kasta oo shaki ah la tirtiro, weligiin ma rumaysan doontaan. Shakiga dalbanaya aqoon kaamil ah marna ma isu dhiibi doono rumaysadka. Rumaysadku wuxuu ku tiirsan yahay caddayn, ee kuma tiirsana muujin dhamaystiran. Rabbigu wuxuu naga doonayaa inaynu addeecno codka waajibka, marka ay codad kale oo inagu wareegsan oo dhan nagu riixayaan inaynu raacno jid ka soo horjeeda. Waxay inaga baahan tahay fiiro daacad ah si aynu u kala garanno codka Ilaah ka hadlaya. Waa inaynu iska caabbinno oo ka adkaanno rabitaanka dabiiciga ah, oo aynu addeecno codka damiirka annagoo aan gelin wax wada-xaajood ah ama tanaasul ah, si aan dhiirrigelintiisu u joogsan oo doonista iyo kicitaanku xukunka ula wareegin. Erayga Rabbigu wuxuu inoo yimaadaa innaga oo dhan ee aan Ruuxiisa iska caabbin innagoo go’aansannay inaanan maqlin oo addeecin. Codkan waxaa lagu maqlaa digniino, talooyin, iyo canaan. Waa farriinta Rabbiga ee nuurka u ah dadkiisa. Haddii aynu sugno yeedhmooyin ka sii dheer ama fursado ka sii wanaagsan, nuurka waa laga yaabaa in nala noqdo, oo nalaga tago gudcurka dhexdiisa.” 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.”

Walaasha White waxay caddeysay in haddii sii socoshada caasinimada ka dhanka ah adeeggeeda nebiyadnimo la muujiyo, markaas “iftiinka waa laga qaadi karaa, oo” Adventism-ka La’odikiya “waxaa looga tegi doonaa gudcur.” Sannadkii 1915, iftiinkii waa laga qaaday. Ilaah si buuxda ayuu u awood lahaa, welina wuu awoodaa, inuu kiciyo nebi ama nebiyad mar kasta oo uu doorto inuu sidaas sameeyo. Wuxuu Eliisha u kiciyey inuu raaco Eliiyaah, laakiin nebi nool lama kicin 1915 dabadeed, waayo Rabbigu “iftiinkii wuu ka qaaday.”

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.

Marka laga hadlayo riyooyinkii iyo waxyiyooyinkii Walaasha White, waxaa jiray saddex xilli. Xilligii koowaad wuxuu socday afartan sannadood, waana xilli waxyiyadu si fagaare ah u dhici jireen, ujeeddooyinkooduna la xiriireen adkaynta hibadaas ee maskaxda kuwa goob-joogga ahaa marka waxyiyadu dhacayeen. Dabadeedna, laga bilaabo 1884 ilaa geerideedii 1915, waxyiyo iyo riyooyin ayaa la bixin jiray kuwaas oo weli u ahaa dhisidda dadka Ilaah, hase yeeshee si qarsoodi ah ayaa loo siin jiray. Xilligii saddexaadna wuxuu bilaabmay 1915, wuxuuna bixiyey caddaynta ah in Adventism-ka Laodikiya ku jiray gudcurka riddada.

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’iiltii qadiimiga ahayd waxay tusaale u tahay Israa’iilka casriga ah, oo muddadii fallaagowga buuxa ee ay matalayeen Eli iyo labadiisii wiil, Hofni iyo Fiineexaas, “aragti furan ma jirin.” Sababtu waxay ahayd caasinnimadoodii iyo fallaagadoodii aadka u xumayd. Ilaah isma beddelo.

> “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.

> “Digniin kale ayaa ahayd in la siiyo reerka Celi. Ilaah ma uu la xiriiri karin wadaadka sare iyo wiilashiisaba; dembiyadoodu, sida daruur cufan, waxay xannibeen joogitaanka Ruuxiisa Quduuska ah. Laakiin xumaanta dhexdeeda, ilmaha Samuu’eel wuxuu daacad ugu sii haray Jannada, oo farriintii xukunka ee ku socotay reerka Celi waxay ahayd xilkii Samuu’eel ee nebi u ah Kan ugu Sarreeya.

> “‘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.

> “‘Eraygii Rabbigu waxay ahayd mid qaali ah maalmahaas; oo muujin furan ma jirin. Oo waxay dhacday wakhtigaas, markii Celi uu jiifay meeshiisii, oo indhihiisuna bilaabeen inay daciifaan, si uusan wax u arki karin; oo ka hor intuusan damin laambaddii Ilaah ee macbudka Rabbiga, meesha ay ku jirtay sanduuqii axdiga Ilaah, oo Samuu’eelna uu jiifay si uu u seexdo; ayuu Rabbigu u yeedhay Samuu’eel.’ Isagoo u haysta codka inuu ahaa kii Celi, ayuu ilmuhu ku degdegay sariirta wadaadka agteeda, isagoo leh, ‘Waa i kan; waayo, waad ii yeedhay.’ Jawaabtiina waxay noqotay, ‘Anigu kuma aanan yeedhin, wiilkaygiiyow; haddana jiifso.’ Saddex jeer ayaa Samuu’eel loo yeedhay, saddex jeerna sidaas oo kale ayuu uga jawaabay. Markaasaa Celi ku qancay in baaqaas dahsoon uu ahaa codkii Ilaah. Rabbigu wuxuu ka gudbay addoonkiisii la doortay, ninkii timo cirrada lahaa, si uu ula hadlo ilmo. Taas qudheedu waxay ahayd canaan qadhaadh, hase yeeshee xaq lagu mutaystay, oo ku dhacday Celi iyo reerkiisaba.” 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.

Riddoobiddii gurigii Ceelii ma jirin wax muujin furan ah, waayo Eraygii Rabbigu wuxuu ahaa “qaali” wakhtigaas. Ereyga Cibraaniga ah ee loo tarjumay “qaali” wuxuu ka dhigan yahay “naadir”. Laga soo bilaabo 1844 ilaa 1884, waxaa jiray “muujino furan,” oo la siiyey Adventism-ka La’odikiya. Tani markii ugu horraysay waxaa lagu aasaasay taariikhda dhaqdhaqaaqii Millerite-ka ee Filadelfiya, 1856-na waxay billowday inay aqoonsato in dhaqdhaqaaqii Filadelfiya u gudbay dhaqdhaqaaqii La’odikiya, hase ahaatee muujinihii furnaa way sii socdeen, waayo Ilaah waa dulqaad badan yahay oo naxariis badan.

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.

Markaas 1863, waxaa bilaabmay kacdoon ka dhan ah runta aasaasiga ah, hase yeeshee “muuqaalladii furan” way sii socdeen ilaa 1884. Dabadeedna isbeddel baa dhacay. Cutubka siddeedaad ee Ezekiel, afarta karaahiyo waxaa lagu soo bandhigay iyagoo dabeecad ahaan sii kordhaya. 1884 waxay ka dhigan tahay gabagabada u dhow ee jiilkii kowaad iyo bilowgii jiilka labaad. Taariikhda Advent waxay caddaynaysaa in 1881, dabadeedna mar kale 1882, ay dhaceen laba koritaan oo muhiim ah oo ku yimid kacdoonka.

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.

Sannadkii 1881, Guddoomiyihii Shirweynaha Guud (George Butler) ayaa qoray oo ku daabacay taxane maqaallo ah joornaalka *Review and Herald*, kuwaas oo uu ku dooday in qaybo ka mid ah Kitaabka Quduuska ahi ay ka waxyi badan yihiin qaybo kale; dhammaadka maqaalladiisiina wuxuu si toos ah u tilmaamay qaybo ka mid ah Kitaabka Quduuska ah oo aan waxyi ahayn. Intaas dabadeed, sannadkii 1882, Uriah Smith, oo ahaa hoggaamiye ka tirsan hawsha daabacaadda, isla markaana waqtigaas sidoo kale hoggaaminayay hawsha waxbarashada, wuxuu bilaabay inuu baro in marka Sister White la tuso waxsii sheegyo mustaqbalka ah ama taariikh quduus ah oo la soo dhaafay, erayadeedu ay ahaayeen waxyi; hase yeeshee wuxuu ku dooday in marka ay tilmaamayso guuldarrooyinka shakhsiyadeed ee xubnaha kaniisadda, ay taasi si fudud u ahayd ra’yigeeda bini’aadannimo.

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.

Sannadkii 1881 waxaa Shaydaan, isaga oo adeegsanaya madaxweynihii kaniisadda, qaaday weerar furan oo ka dhan ah awoodda Kitaabka King James; dabadeedna sannadkii xigay hoggaamiyihii hawsha waxbarashada iyo daabacaaddu wuxuu qaaday weerar la mid ah oo ka dhan ah awoodda Ruuxa Waxsii-sheegidda. Laga bilaabo 1884, markhaatifurku wuxuu yahay in maalmahaas aanay jirin muujin furan. Laga soo bilaabo 1863 ilaa 1881, fallaagadu way sii korodhay ilaa ay ku dartay Kitaabka iyo Ruuxa Waxsii-sheegidda, mana ay ahayn mar dambe oo keliya matalaadda diidmada aasaaska.

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.

Afarta karaahiyo ee lagu matalay cutubka siddeedaad ee Yexesqeel, waxaa fuliya odayaashii hore, kuwaas oo matalaya hoggaanka Yeruusaalem, taas oo ku bilaabatay sidii hay’ad kaniisadeed sharci ah oo ah Adventism-ka La’odikiya sanadkii 1863. Waqtigaas waxaa lagu daabacay maqaal ku jira Review and Herald, kaas oo taariikhyahannada qaarkood u nisbeeyaan qoritaankiisa James White, in kastoo caddaymaha maqaalka laftiisu ay si ka sii badan ugu tilmaamayaan Uriah Smith inuu ahaa qoraaga dhabta ah. Si kastaba ha ahaatee, habaarka ka dhanka ah dib-u-dhiska Yerixoo waxaa si cad u fuliyey James White, Uriah Smithna wuxuu ahaa qofkii sameeyey shaxdii been-abuurka ahayd ee 1863. Markii la gaadhay 1881, madaxweynihii General Conference wuxuu Review and Herald ku qorayey maqaallo ku doodaya ka dhanka ah awoodda buuxda ee Kitaabka Quduuska ah, dabadeedna sannadkii xigay Uriah Smith wuxuu bilaabay weerar ka dhan ah awoodda Ruuxa Waxsii-sheegidda.

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.

Raggii hore ee la filayay inay ahaadaan waardiyeyaasha ayaa hormuud ka noqday weerar cad oo furmo leh, kaas oo ku billowday weerar lagu qaaday runaha aasaasiga ah ee lagu matalay riyadii Miller oo lagu muujiyey labada loox ee Xabaquuq. Halkaas ayay ka bilaabeen inay weeraraan labada markhaati ee Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda. Isla muddadaas (horaantii 1880-meeyadii), hoggaamiyihii hawsha caafimaadka, John H. Kellogg, wuxuu bilaabay inuu hoggaanka kaniisadda soo geliyo ruuxaaniyadda pantheism-ka. Sannadkii 1881, James White waa la aasay, waxaana Walaasha White ku jirtay bartamaha fallaagayn sii xoogaysanaysay oo ka dhex taagnayd hoggaanka qaab-dhismeedka waxbarashada, caafimaadka, iyo siyaasadda ee kaniisadda.

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:

Farriintii timid 1856, oo ahayd iftiinkii kordhay ee “toddobada wakhti,” iyo weliba farriintii loo diray La’odikiya, waa la diiday, Rabbiguna wuxuu damacsanaa inuu isla farriintaas ku celiyo Shirweynihii Guud ee Minneapolis sannadkii 1888, isagoo u maraya farriintii ay soo bandhigeen Odayaasha Jones iyo Waggoner. Farriintoodu ma ay ahayn farriin cusub, oo markii kuwa ka gees yimid farriintooda ay Walaasha White la hadashay, waxay caddeysay in kuwa fallaagoobay ay rumaysnaayeen in iska-caabbintooda farriinta Jones iyo Waggoner ay ka dhigan tahay masuuliyaddooda ah inay difaacaan calaamadaha qadiimiga ah, kuwaas oo sidoo kale ah aasaasyadii hore. Fallaagadoodu waxay muujisay in sannadkii 1888 ay mar dambe fahamsanayn waxa aasaasyadu ahaayeen, taas oo ah in runta aasaasiga ahi ay metelaan xaqnimada Masiixa. Marka laga hadlayo calaamadaha iyo xeerarkii William Miller waxay tidhi:

> “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.

> “Waa in aynu nafteena u ogaanno waxa Masiixiyaddu tahay, waxa runtu tahay, waxa uu yahay rumaysadka aynu helnay, iyo waxa ay yihiin xeerarka Kitaabka Quduuska ah—xeerar nalaga siiyey Awoodda ugu sarraysa. Waxaa jira kuwo badan oo rumaysta iyaga oo aan lahayn sabab ay rumaysadkooda ku saleeyaan, iyaga oo aan haysan caddayn ku filan oo ku saabsan runta arrintaas. Haddii fikrad la soo bandhigo oo waafaqsan aragtiyahooda hore u samaysnaa, aad bay ugu diyaarsan yihiin inay aqbalaan. Kama fekeraan sabab ilaa natiijo, rumaysadkooduna ma laha aasaas dhab ah, oo wakhtiga imtixaanka waxay ogaan doonaan inay ciidda dusheeda wax ka dul dhiseen.

> “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.

> “Kii ku nastaa aqoontiisa hadda jirta ee aan kaamilka ahayn ee Qorniinka, isagoo u haysta inay taas ku filan tahay badbaadadiisa, wuxuu ku nasanayaa khiyaano dhimasho leh. Waxaa jira kuwo badan oo aan si buuxda loogu qalabayn doodaha Qorniinka, si ay u awoodaan inay gartaan qaladka, oo ay u cambaareeyaan dhammaan dhaqanka iyo khuraafaadka loo soo bandhigay sidii run. Shayddaan wuxuu fikradihiisa gaarka ah soo geliyey cibaadada Ilaah, si uu u kharribo fudaydka injiilka Masiixa. Tiro badan oo sheegta inay rumaysan yihiin runta wakhtigan, ma yaqaannaan waxa ka kooban iimaankii mar qudha quduusiinta loo dhiibay—Masiix oo idinku jira rajada ammaanta. Waxay u malaynayaan inay difaacayaan calaamadaha xuduudaha hore, laakiin waa diirran-la’ yihiin oo aan danaynayn. Ma yaqaannaan waxa ay tahay in waayo-aragnimadooda lagu tolo, oo ay lahaadaan wanaagga dhabta ah ee jacaylka iyo iimaanka. Ma aha arday ku dhow Kitaabka Quduuska ah, laakiin waa caajis iyo feejignaan la’aan. Markii kala duwanaansho ra’yi ka timaaddo tuducyada Qorniinka, kuwii aan ujeeddo u baran oo aan go’aan ka gaarin waxa ay rumaysan yihiin, waxay ka dhacaan runta. Waa in aynu dhammaan ku adkaynnaa baahida loo qabo in si pilicsan loo baadho runta rabbaaniga ah, si ay u ogaadaan inay run ahaan garanayaan waxa ay run tahay. Qaar waxay sheegtaan aqoon badan, oo waxay ku qanacsan yihiin xaaladdooda, marka aanay lahayn xamaasad dheeraad ah oo shaqada ah, ama jacayl ka sii kulul oo Ilaah iyo nafaha uu Masiix u dhintay u haya, intii ay ahaan lahayd haddii aanay weligood Ilaah aqoon. Ma akhriyaan Kitaabka Quduuska ah [si] ay nafaqo iyo buurnaan uga dhaxlaan nafahooda. Mana dareemaan inuu yahay codka Ilaah oo iyaga la hadlaya. Laakiin haddii aynu doonayno inaan fahanno jidka badbaadada, haddii aynu doonayno inaan aragno fallaaraha Qorraxda xaqnimada, waa inaynu ujeeddo u barannaa Qorniinka, waayo ballamada iyo waxsii sheegyada Kitaabka Quduuska ahi waxay ku iftiimiyaan fallaaro cad oo ammaano leh qorshaha rabbaaniga ah ee furashada, kuwaas oo runaha waaweyn aan si cad loo garanayn.” 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.

Qoraalkan waxaa laga soo qaatay markhaatifurteedii muddadii 1888, waxayna tilmaamaysaa in fallaagadu ay ku dul dhisayaan aasaas ciid ah, in kastoo aanay taas garanayn. Waxay leedahay, “Tiro badan oo sheegta inay rumaysan yihiin runta wakhtigan, ma yaqaanaan waxa ka kooban iimaanka mar qudha quduusiinta loo dhiibay—Masiixu idinku dhex jooga oo ah rajadii ammaanta. Waxay u malaynayaan inay difaacayaan calaamadihii hore, laakiin waa diirran yihiin oo aan danayn.” Waxay ku tilmaamaysaa inay weli ku jiraan xaaladdii La’odikiya, waayo waa “diirran yihiin.” Waxayna tilmaamaysaa “iimaanka mar qudha quduusiinta loo dhiibay—Masiixu idinku dhex jooga oo ah rajadii ammaanta.” Masiixu waa Dhagaxii Qarniyada, oo sida Dhagaxii Qarniyada ahna, Isagu wuxuu metelaa jawharadihii riyadii 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.

> “Digniintu way timid: Waxba looma oggolaan doono inay soo gasho oo khalkhal geliso aasaaska rumaysadka kaas oo aynu ku dhisaynaynay tan iyo markii farriintu timid sannadihii 1842, 1843, iyo 1844. Anigu farriintan waan ku jiray, oo tan iyo markaas waxaan dunida horteed kaga taagnaa anigoo daacad u ah iftiinka Ilaah na siiyey. Ma doonayno inaan cagahayaga ka qaadno madashii lagu taagay annagoo maalinba maalinta ka dambaysa Rabbiga ku doondoonaynay baryo kulul, annagoo iftiin raadinayna. Ma waxaad u malaynaysaan inaan ka tegi karo iftiinkii Ilaah i siiyey? Waa inuu ahaadaa sida Dhagaxii Weligiis. Isagu wuu i hagayey tan iyo markii la i siiyey.” 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.

Iyadu waxay aqoonsanaysaa xaqiiqo muhiim ah oo ku saabsan fallaagada, kuwaas oo ahaa nimankii hore ee Yexesqeel, markay tidhaahdo, “Iyagu sababta iyo natiijada kama fikiraan.” Kuwa sharka leh ma awoodaan ama ma doonayaan inay ka fikiraan sababta iyo natiijada. Natiijadii ka dhalatay shirkii Golaha Guud ee 1888 waxay ahayd fallaago aad u weyn, sidaas darteed Sister White waxay go’aansatay inay baxdo, hase ahaatee malaa’igta hageysay ayaa ku amartay inay sii joogto oo ay diiwaangeliso taariikhda isbarbar socota ee fallaagadii Qorax, Daataan, iyo Abiiraam. Fallaagadii nimankii hore waxay ahayd natiijada, sababtuna waxay ahayd diidmada farriintii La’odikiya oo timid iyadoo lala socdo iftiinkii kordhay ee “todobada jeer” sannadkii 1856, dabadeedna u kacday fallaagadii ka dhanka ahayd aasaaska sannadkii 1863, taas oo markaas horseeday weerarkii marka hore Kitaabka Quduuska ah dabadeedna Ruuxa Waxsii sheegidda, iyadoo ay weheliso soo gelinta ruuxaaniyadda Kellogg.

Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.

Dabcan taariikhyahannadii hore ee ragga taariikhda oo dhan waxay ku dabooleen qashinka, caadooyinka la iska dhaxlay, dhaqammada, iyo sheekooyin mala-awaal ah runta la xidhiidha fallaagadaas, waayo kuwa ka qayb qaata noocaas fallaagada ah mar walba waxay isku dayaan inay qariyaan caddaymaha.

> 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.

> Waxaa iska hoogay kuwa si qoto dheer u doondoona inay taladooda Rabbiga ka qariyaan, oo shuqulladooduna ay gudcur ku jiraan, oo yidhaahda, Yaa ina arka? oo yaa ina garanaya? Ishacyaah 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).

Ragga uu Ishacyaah aayaddan kula hadlayaa waa kuwa uu ku tilmaamayo “ragga quudhsada ee dadkan Yeruusaalem jooga u taliya,” waana isla raggii hore ee la rabay inay dadkan ilaaliyaan ee ku xusan Yexesqeel cutubka siddeedaad. Markhaatifurka Yexesqeel gudaheeda, karaahiyada labaad, taas oo calaamad u ah jiilka labaad ee Adventism-ka, waxay kaga jawaabaan su’aalaha ay ragga quudhsada ee Ishacyaah weydiiyaan, “waayo, waxay yidhaahdaan, Rabbigu nama arko; Rabbigu dhulka wuu ka tegey” (Yexesqeel 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.

Waxaa jira “Halaag” lagu dhawaaqay kuwaas dib-u-eegayaasha taariikheed ah ee isku daya inay qariyaan runta fallaagadii horseeday oo dhacday 1888.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “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 inaan idinkala hadlo shirarkii ka dhacay Minneapolis. Mar baan go’aansaday inaan ka tago shirka, maxaa yeelay waxaan arkay oo dareemay ruuxa adag ee mucaaradnimada ah ee halkaas ka jiray. Hal daqiiqo qudha ma aanan aqbali karin ruuxa ku shaqaynayay xoog xukuma oo saarnaa Walaal Morrison iyo Walaal Nicola. Hal daqiiqo qudha kama shaki qabo ruuxii aad ka ahaateen noociisa. Hubaal ma uu ahayn Ruuxa Ilaah, oo si aanad khiyaanadan ugu sii socon ayaan hadda idiinku soo qorayaa.”

> “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.’

> “Habeenkii ka dambeeyey markii aan go’aansaday inaanan sii joogin Minneapolis, riyo ama mu’yi habeenkii ah—si xaqiiqo ah uma sheegi karo midka ay ahayd—ayaa qof dheer oo haybad leh ii keenay farriin, oo ii muujiyey in ay doonista Ilaah tahay inaan joogo halkayga waajibka, iyo in Ilaah qudhiisu uu ii ahaan doono caawiye oo i adkayn doono inaan ku hadlo erayada uu isagu i siin doono. Wuxuu yidhi, ‘Shaqadan aawadeed ayaa Rabbigu kuu kiciyey. Gacmihiisa weligood jira ayaa kaa hooseeya. Shirkan waxaa laga gaadhi doonaa go’aanno ku saabsan nolol ama dhimasho; ma aha in qofna khasab ugu baabba’o, laakiin kibirka ruuxiga ah iyo isku-kalsoonaantu waxay xidhi doonaan albaabka si aan Ciise iyo xoogga Ruuxiisa Quduuska ah loo soo gelin. Waxay heli doonaan fursad kale oo ay khiyaanada uga baxaan, oo ay ku toobadkeenaan, dembiyadooda ku qirtaan, oo ay Masiixa u yimaadaan oo u soo jeestaan, si uu u bogsiiyo.’”

> “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.’

> Wuxuu yidhi, “I soo raac.” Waxaan raacay hagehaygii, oo wuxuu i geeyey guryihii kala duwanaa ee ay walaaluhu hoygooda ka dhigteen, markaasuu yidhi, “Maqla erayada halkan laga hadlayo, waayo waxaa lagu qoray kitaabka diiwaannada, erayadanna waxay yeelan doonaan awood xukun ku keenta dhammaan kuwa qayb ka qaata shaqadan iyagoo aan ku socon ruuxa xigmadda ee xagga sare ka timaadda, balse ku socda ruuxa aan xagga sare ka soo degin, ee ka yimaadda xagga hoose.”

> “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.

> “Waxaan dhegaystay erayo la yidhi oo ay habboonayd inay ceeb geliyaan mid kasta oo ku hadlay. Hadallo jees-jees ah ayaa la isu marinayey, iyagoo ku majaajiloonaya walaalahood A. T. Jones, E. J. Waggoner, iyo Willie C. White, iyo anigaba. Mawqifkayga iyo shaqadaydaba si xor ah ayaa looga faalloonayey kuwa ay ahayd inay ku mashquulsanaadaan hawsha ah inay naftooda Ilaah hortiisa ku hoosaysiiyaan oo qalbiyadooda u hagaajiyaan. Waxaa u ekaa inay ku raaxaysanayeen ku mashquulidda gefaf mala-awaal ah iyo tibaaxo ka dhashay male-awaalkooda oo ku saabsan walaalahood iyo shaqadooda, kuwaas oo aan wax sal ku lahayn runta, iyo inay shakiyaan oo ku hadlaan oo qoraan waxyaalo qadhaadh oo ka dhashay shaki-gelin, su’aal-gelin, iyo rumaysadla’aan.”

> “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.

> Hagahaygu wuxuu yiri, “Tan waxaa buugaagta loogu qoray sidii markhaati ka gees ah Ciise Masiix. Ruuxani lama jaanqaadi karo Ruuxa Masiixa, kaasoo ah ruuxa runta. Waxay ku sakhraansan yihiin ruuxa iska-caabbinta, mana oga sida kan sakhraansan uusan u ogaynba ruuxa xukuma hadalladooda ama falalkooda. Dembigan si gaar ah ayuu Ilaah uga xumaadaa. Ruuxani wax ka badan uma eka Ruuxa runta iyo xaqnimada sida ruuxii kiciyey Yuhuudda inay samaystaan isbahaysi ay ku shakiyaan, ku dhaliilaan, oo ay basaasiin ugu noqdaan Masiixa, Bixiyaha dunida.

> “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.

> “Waxaa hagahaygu ii sheegay in uu jiray markhaati maqlay hadalkii aan Masiixa lahayn, hadalkii buuqa badnaa ee muujinayay ruuxii ereyadaas kiciyay. Markay qolalkoodii galeen, malaa’ig shar leh ayaa iyaga la soo gashay, maxaa yeelay waxay albaabka ka xirteen Ruuxa Masiixa, oo ma ay doonayn inay codkiisa maqlaan. Naftu isma ay hoosaysiin Ilaah hortiisa. Codka tukashada marar dhif ah ayaa la maqli jiray, laakiinse dhaliil iyo hadallo la buunbuuniyey iyo mala-awaallo iyo qiyaaso iyo xaasidnimo iyo masayr iyo tuhumo shar leh iyo eedayn been ah ayaa dhex socday. Haddii indhahooda la furi lahaa, waxay arki lahaayeen wax iyaga argagax gelin lahaa, oo ah rayraynta malaa’igta sharka leh. Oo waxay sidoo kale arki lahaayeen Ilaaliye maqlay eray kasta, erayadaasna ku diiwaangeliyey buugaagta samada.”

> “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.

> “Markaas ayaa la i ogeysiiyey in wakhtigan aanay waxba tarayn in go’aan laga gaaro mowqifyada qodobbada caqiidada, oo ku saabsan waxa runta ah, ama in la filayo ruux baadhitaan caddaalad ah, maxaa yeelay waxaa la sameeyey isbahaysi aan oggolaanayn wax beddel ah oo fikradaha ku saabsan qodob ama mowqif ay hore u qaateen, sida Yuhuuddu aanay u oggolaan jirin. Wax badan ayaa Hanuuniyahaygu igu yidhi oo aanan xor u ahayn inaan qoro. Waxaan isku arkay anigoo sariirta ku fadhiya anigoo ku jira ruux murugo iyo cidhiidhi ah, isla markaana leh ruux go’aan adag ah oo aan ku taagnaanayo meeshayda waajibka ilaa dhammaadka shirka, dabadeedna aan sugo tilmaamaha Ruuxa Ilaah oo ii sheegaya sida aan u dhaqaaqo iyo jidka aan qaado.” The 1888 Materials, 277, 278.

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