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# The Book of Daniel - Number Eighty

Kitabu cha Danieli - Nambari Themanini

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

Mwisho na Mwanzo wa Maono: Maono ya wazi ya mwisho ya Ellen White mwaka 1884 na umuhimu wake

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.

Mwaka 1884, Ellen White alipokea maono yake ya mwisho ya wazi. Alipokea maono hayo huko Portland, Oregon. Alipokea maono yake ya kwanza ya wazi mwaka 1844, huko Portland, Maine. Yesu daima huonyesha mwisho wa jambo kwa kutumia mwanzo wake.

> “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.

> Haikupita muda mrefu baada ya wakati ule kupita, mwaka 1844, nilipopokea maono yangu ya kwanza. Nilikuwa namtembelea Bi. Haines huko Portland, dada mpendwa katika Kristo, ambaye moyo wake ulikuwa umefungamana na wangu; watano wetu, wote wanawake, tulikuwa tumepiga magoti kimyakimya kwenye madhabahu ya familia. Tulipokuwa tunaomba, nguvu ya Mungu ilinishukia kwa jinsi ambayo sikuwahi kuihisi hapo awali.

> “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.

> Nilionekana nikiwa nimezungukwa na nuru, na kupaa juu zaidi na zaidi kutoka duniani. Niligeuka kuwatafuta watu wa Adventi duniani, lakini sikuweza kuwapata, sauti ikaniambia, ‘Tazama tena, na utazame juu kidogo.’ Hapo nikainua macho yangu, nikaona njia nyoofu na nyembamba, iliyoinuliwa juu sana, juu ya dunia. Kwenye njia hii watu wa Adventi walikuwa wakisafiri kuelekea mji uliokuwa kwenye mwisho wa mbali wa njia. Walikuwa na nuru angavu iliyowekwa nyuma yao mwanzoni mwa njia, ambayo malaika aliniambia ilikuwa ‘kilio cha usiku wa manane.’ [Ona Mathayo 25:6.] Nuru hii iliangaza kote katika njia, na ikawaangazia miguu yao, ili wasijikwae.

> “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.

> Kama wangeendelea kumkazia macho Yesu, aliyekuwa mbele yao tu, akiwaongoza kuelekea mji, walikuwa salama. Lakini si muda mrefu baadhi walichoka, wakasema kuwa mji ulikuwa mbali sana, nao walitarajia kuwa wameshauingia tayari. Ndipo Yesu angewatia moyo kwa kuinua mkono wake wa kuume wenye utukufu, na kutoka katika mkono wake kulitoka nuru iliyopepea juu ya msafara wa Adventi, nao wakapaza sauti, ‘Haleluya!’ Wengine kwa pupa walikana nuru iliyokuwa nyuma yao, wakasema kwamba si Mungu aliyekuwa amewaongoza hadi umbali huo. Nuru iliyokuwa nyuma yao ikazimika, ikaacha miguu yao katika giza totoro, nao wakajikwaa na kupoteza kuona alama ile na Yesu, wakaanguka nje ya njia hadi katika ulimwengu wa giza na uovu ulioko chini.

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.

Mjukuu wake, Arthur L. White, aliandika wasifu wa juzuu sita wa Ellen White, ambamo ananukuu kauli iliyotolewa na John Loughborough katika Kikao cha Mkutano Mkuu cha mwaka 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, alipotoa hotuba katika kikao cha Mkutano Mkuu miaka tisa baadaye, alisema: "Nimemwona Dada White katika maono takriban mara hamsini. Mara ya kwanza ilikuwa takribani miaka arobaini iliyopita. . . . Maono yake ya mwisho ya wazi yalikuwa mwaka 1884, katika uwanja wa kambi huko Portland, Oregon." Wasifu wa Ellen White, juzuu ya 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.

Aliendelea kuwa na ndoto na maono baada ya 1884, lakini maono yaliyotokea hadharani yalimalizika miaka arobaini kamili baada ya kuanza, na maono ya wazi ya mwanzo na ya mwisho yote yalitokea katika miji yenye jina la Portland. Jiji la kwanza lilikuwa katika pwani ya mashariki ya Marekani, na jiji la mwisho lilikuwa katika pwani ya magharibi. Baadhi wanaweza kutaka kudai kwamba ukweli huu haumaanishi zaidi ya sadfa ya kibinadamu, na wengine wanaweza kudai kwamba kusudi la maono ya wazi lilikuwa limetimizwa, hivyo Bwana akayamaliza baada ya miaka arobaini.

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

Sababu halisi inatokana na kuongezeka kwa kutotii na uasi dhidi ya karama ya unabii ambayo ilikuwa imepewa harakati ya Millerite.

> “After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.

> Nilipofika Oakland nililemewa na hisia kuhusu hali ya mambo huko Battle Creek, nami nikiwa dhaifu, bila uwezo wa kuwasaidia. Nilijua kwamba chachu ya kutokuamini ilikuwa ikifanya kazi. Wale waliopuuza maagizo ya wazi ya neno la Mungu walikuwa wakipuuza shuhuda zilizowahimiza wautilie maanani neno hilo. Nilipokuwa ziarani Healdsburg wakati wa baridi uliopita, niliomba sana, nikiwa nimebebeshwa mzigo wa wasiwasi na huzuni. Lakini wakati fulani nilipokuwa katika maombi, Bwana akaondoa giza, na nuru kuu ikajaza chumba. Malaika wa Mungu alikuwa kando yangu, nami nikahisi kana kwamba nilikuwa huko Battle Creek. Nilikuwa katika mabaraza yenu; nilisikia maneno yakitamkwa, nikaona na kusikia mambo ambayo, iwapo Mungu akitaka, laiti yangefutwa milele kutoka katika kumbukumbu yangu. Nafsi yangu ilijeruhiwa sana kiasi kwamba sikujua nifanye nini wala niseme nini. Baadhi ya mambo siwezi kuyataja. Niliagizwa nisimjulishe mtu yeyote kuhusu jambo hili, kwa kuwa bado mengi yalikuwa yakipaswa kujitokeza.

> “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.

> Niliambiwa nikusanye nuru iliyokuwa imenipewa na kuiachia miale yake iangaze kwa watu wa Mungu. Nimekuwa nikifanya hili kupitia makala katika magazeti. Niliamka saa tisa alfajiri karibu kila asubuhi kwa miezi kadhaa na kukusanya vipengele mbalimbali vilivyoandikwa baada ya ushuhuda miwili wa mwisho kunipewa huko Battle Creek. Niliyaandika mambo haya na kuyatuma kwenu kwa haraka; lakini nilikuwa nimepuuza kujitunza ipasavyo, na matokeo yake nikalemewa na mzigo; maandishi yangu hayakuwa yote yamekamilika ili yawafikie ninyi katika Mkutano Mkuu.

> “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.

> Tena, nikiwa katika sala, Bwana alijidhihirisha. Nilikuwa tena mjini Battle Creek. Nilikuwa katika nyumba nyingi na nikasikia maneno yenu mkiwa mezani. Sina ruhusa kwa sasa kutoa maelezo mahususi. Natumaini nisiitwe kamwe kuyataja. Pia nilikuwa na ndoto kadhaa za kushangaza sana.

> “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.

> "Ni sauti gani utakayoitambua kuwa sauti ya Mungu? Bwana ana nguvu gani alizohifadhi za kurekebisha makosa yako na kukuonyesha mwendo wako jinsi ulivyo? Ana nguvu gani za kutenda kazi kanisani? Ukiamua kukataa kuamini hadi kila kivuli cha kutokuwa na uhakika na kila uwezekano wa shaka uondolewe, hutaamini kamwe. Shaka inayodai maarifa kamilifu haitasalimu kwa imani kamwe. Imani inategemea ushahidi, si onyesho. Bwana anataka tuitii sauti ya wajibu, wakati kuna sauti nyingine pande zote zetu zikituhimiza tufuate mkondo wa kinyume. Inahitaji umakini wa dhati kutoka kwetu kutofautisha sauti itokayo kwa Mungu. Lazima tupinge na tushinde mielekeo yetu ya asili, na tuitii sauti ya dhamiri bila kujadiliana wala kufanya mwafaka, isije ikawa vichocheo vyake vikakoma na nia na msukumo vikatawala. Neno la Bwana huja kwetu sote ambao hatujampinga Roho Wake kwa kukusudia tusisikie wala kutii. Sauti hii husikika katika maonyo, katika mashauri, katika makaripio. Ni ujumbe wa nuru wa Bwana kwa watu Wake. Tukisubiri miito mikubwa zaidi au nafasi bora zaidi, nuru inaweza kuondolewa, nasi tukabaki gizani." Ushuhuda, juzuu ya 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.”

Dada White alibainisha kwamba iwapo uasi unaoendelea dhidi ya huduma yake kama nabii mwanamke ungejidhihirisha, basi “nuru huenda ikaondolewa, na” Uadventista wa Laodikia ungeachwa “katika giza.” Mnamo 1915, nuru iliondolewa. Mungu alikuwa na bado ana uwezo kamili wa kumwinua nabii au nabii mwanamke wakati wowote atakapochagua kufanya hivyo. Alimwinua Elisha amfuate Eliya, lakini hakukuwa na nabii aliye hai aliyeinuliwa baada ya 1915, kwa kuwa Bwana alikuwa “ameiondoa nuru.”

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.

Kuhusu maono na ndoto za Dada White, kulikuwa na vipindi vitatu. Kipindi cha kwanza kilidumu miaka arobaini, ambapo maono yalikuwa yakitokea hadharani, kwa madhumuni yaliyohusiana na kuthibitisha kipawa hicho katika fikira za wale waliokuwepo wakati maono yalipotokea. Kisha kuanzia 1884 hadi kifo chake mwaka 1915, aliendelea kupokea maono na ndoto kwa ajili ya kuwajenga watu wa Mungu, lakini kwa faragha. Kipindi cha tatu kilianza mwaka 1915, na kilitoa ushahidi kwamba Uadventista wa Laodikia ulikuwa katika giza la ukengeufu.

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.

Israeli ya kale inaonyesha Israeli ya sasa, na katika kipindi cha uasi uliokithiri uliowakilishwa na Eli na wanawe wawili, Hofni na Finehasi, hapakuwa na "maono ya wazi." Sababu ilikuwa kutotii kwao kulikokithiri na uasi. Mungu habadiliki.

> “Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.

> Onyo lingine lilipaswa kutolewa kwa nyumba ya Eli. Mungu hakuweza kuwasiliana na kuhani mkuu pamoja na wanawe; dhambi zao, kama wingu zito, zilikuwa zimezuilia uwepo wa Roho Wake Mtakatifu. Lakini katikati ya uovu mtoto Samweli alibaki mwaminifu kwa Mbingu, na ujumbe wa hukumu kwa nyumba ya Eli ulikuwa utume wa Samweli kama nabii wa Aliye Juu Sana.

> “‘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.

> 'Neno la Bwana lilikuwa adimu siku zile; hapakuwa na maono ya wazi. Ikawa wakati huo, Eli alipokuwa amelala mahali pake, na macho yake yakaanza kufifia hata asiweze kuona; na kabla taa ya Mungu haijazimika katika hekalu la Bwana, palipokuwapo sanduku la Mungu, na Samweli alikuwa amejilaza kulala; ndipo Bwana akamwita Samweli.' Akidhani kwamba sauti ile ilikuwa ya Eli, yule mtoto akaharakia upande wa kitanda cha kuhani, akisema, 'Mimi hapa; maana uliniita.' Jibu likawa, 'Sikukuita, mwanangu; rudi ulale tena.' Samweli aliitwa mara tatu, naye mara tatu akajibu vivyo hivyo. Ndipo Eli akatambua kwamba ule mwito wa fumbo ulikuwa sauti ya Mungu. Bwana alikuwa amempita mtumishi wake mteule, mzee mwenye nywele za mvi, ili azungumze na mtoto. Hili lenyewe lilikuwa karipio chungu, lakini lililostahili, kwa Eli na nyumba yake. Mababu na Manabii, 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.

Katika uasi wa imani wa nyumba ya Eli hapakuwa na maono ya wazi, kwa kuwa Neno la Bwana lilikuwa “la thamani” siku zile. Neno la Kiebrania linalotafsiriwa “la thamani” humaanisha “adimu”. Kuanzia 1844 hadi 1884 kulikuwa na “maono ya wazi,” yaliyotolewa kwa Uadventista wa Laodikia. Hili lilithibitishwa kwanza katika historia ya harakati ya Millerite ya Filadelfia, na mnamo 1856 ilianza kubainika kwamba harakati ya Filadelfia ilikuwa imebadilika na kuwa harakati ya Laodikia, lakini maono ya wazi yaliendelea, kwa kuwa Mungu ni mvumilivu na mwenye rehema.

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.

Kisha mwaka 1863, uasi dhidi ya kweli za msingi ulianza, lakini "maono ya wazi" yaliendelea hadi 1884. Kisha mabadiliko yakatokea. Katika Ezekieli sura ya nane, machukizo manne yanaonyeshwa yakiongezeka hatua kwa hatua. Mwaka 1884 unawakilisha karibu hitimisho la kizazi cha kwanza na mwanzo wa kizazi cha pili. Historia ya Advent inarekodi kwamba mwaka 1881, na tena mwaka 1882, kulitokea maongezeko mawili muhimu ya uasi.

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.

Mnamo 1881, Rais wa Mkutano Mkuu (George Butler) aliandika na kuchapisha mfululizo wa makala katika Review and Herald, ambamo alidai kwamba baadhi ya sehemu za Biblia zilikuwa zimevuvia zaidi kuliko sehemu nyingine, na kufikia mwisho wa makala zake alitaja hata baadhi ya sehemu za Biblia ambazo hazikuwa zimevuvia. Baada ya hayo mnamo 1882, Uriah Smith, kiongozi wa kazi ya uchapishaji, na wakati huo pia kiongozi wa kazi ya elimu, alianza kufundisha kwamba Dada White alipoonyeshwa utabiri wa wakati ujao au historia takatifu ya kale, maneno yake yalikuwa yamevuvia, lakini akadai kwamba alipobainisha mapungufu ya kibinafsi ya washiriki wa kanisa, basi yalikuwa tu maoni yake ya kibinadamu.

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.

Mwaka 1881, shambulio la wazi dhidi ya mamlaka ya Biblia ya King James liliendeshwa na Shetani kupitia kwa rais wa kanisa, na kisha mwaka uliofuata kiongozi wa kazi za elimu na uchapishaji aliendesha shambulio kama hilo dhidi ya mamlaka ya Roho ya Unabii. Kuanzia 1884, ushuhuda ni kwamba siku zile hakukuwa na maono yaliyo wazi. Kuanzia 1863 hadi 1881, uasi ulikuwa umekithiri hadi kujumuisha Biblia na Roho ya Unabii, na haukuwakilisha tena tu kukataa misingi.

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.

Machukizo manne yanayowakilishwa katika Ezekieli sura ya nane hutekelezwa na wazee wa kale, wanaowakilisha uongozi wa Yerusalemu, ulioanza mnamo 1863 kama taasisi ya kisheria ya kanisa iitwayo Uadventista wa Laodikia. Wakati huo makala ilichapishwa katika Review and Herald, ambayo baadhi ya wanahistoria huihusisha na uandishi wa James White, ingawa nyaraka za makala hiyo zinaonyesha zaidi kwamba mwandishi halisi alikuwa Uriah Smith. Hata hivyo, laana dhidi ya kujenga upya Yeriko ilitimizwa waziwazi na James White, na Uriah Smith ndiye aliyebuni chati ya bandia ya 1863. Kufikia 1881, rais wa Mkutano Mkuu alikuwa akichapisha makala katika Review and Herald zilizopinga mamlaka kamili ya Biblia, na katika mwaka uliofuata Uriah Smith alianza shambulio dhidi ya mamlaka ya Roho ya Unabii.

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.

Wazee wa kale waliotarajiwa kuwa walinzi walikuwa wakiongoza shambulio la wazi lililoanza kwa shambulio dhidi ya kweli za msingi zilizoakisiwa katika ndoto ya Miller na zilizoonyeshwa juu ya mbao mbili za Habakuki. Tangu hapo walianza kushambulia mashahidi wawili wa Biblia, na Roho ya Unabii. Katika kipindi hicho hicho (mwanzo wa miaka ya 1880), kiongozi wa kazi ya afya, John H. Kellogg, alianza kuingiza uroho wa upanteizimu kwa uongozi wa kanisa. Mwaka 1881, James White aliwekwa kupumzika, na Dada White alikuwa katikati ya uasi uliokuwa ukiongezeka wa uongozi wa mfumo wa elimu, wa afya na wa kisiasa wa kanisa.

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:

Ujumbe uliowasili mwaka 1856—ambao ulikuwa nuru iliyoongezeka ya “mara saba”—pamoja na ujumbe kwa Laodikia, vilikuwa vimekataliwa, na Bwana alikusudia kurudia huo huo ujumbe katika Mkutano Mkuu huko Minneapolis mwaka 1888, kupitia ujumbe uliowasilishwa na Wazee Jones na Waggoner. Ujumbe wao haukuwa mpya, na wakati wale walioupinga ujumbe wao walipohutubiwa na Dada White, alitambua kwamba waasi waliamini kwamba upinzani wao dhidi ya ujumbe wa Jones na Waggoner uliwakilisha wajibu wao wa kutetea alama za kale, ambazo pia ni misingi ya kale. Uasi wao ulionyesha kwamba kufikia mwaka 1888, hawakuelewa tena misingi ilikuwa nini, yaani kwamba kweli za msingi zinawakilisha haki ya Kristo. Katika muktadha wa alama hizo na kanuni za William Miller alisema:

> “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.

> Tunapaswa kujua sisi wenyewe nini kinaunda Ukristo, ukweli ni nini, ni ipi imani tuliyoipokea, ni zipi kanuni za Biblia—kanuni tulizopewa kutoka kwa mamlaka ya juu zaidi. Kuna wengi wanaoamini bila sababu ya kuwekea msingi imani yao, bila ushahidi wa kutosha kuhusu ukweli wa jambo hilo. Ikiwa wazo linalowasilishwa linaloafikiana na maoni yao ya awali, wako tayari kulipokea. Hawahoji kutoka kwa sababu hadi matokeo, imani yao haina msingi wa kweli, na wakati wa jaribu watagundua kwamba wamejenga juu ya mchanga.

> “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.

> Yeye anayepumzika ameridhika na ujuzi wake wa sasa usio mkamilifu wa Maandiko, akidhani kuwa huu unatosha kwa wokovu wake, anapumzika katika udanganyifu wa kufisha. Kuna wengi ambao hawajaandaliwa kikamilifu kwa hoja za Kimandiko, ili waweze kutambua kosa na kuhukumu mapokeo yote na ushirikina uliojipenyezwa kama kweli. Shetani ameanzisha mawazo yake mwenyewe katika ibada ya Mungu, ili apotoshe urahisi wa injili ya Kristo. Wengi wanaodai kuamini kweli ya sasa, hawajui nini kinachounda ile imani iliyokabidhiwa mara moja kwa watakatifu—Kristo ndani yenu, tumaini la utukufu. Wanafikiri wanatetea mipaka ya kale, lakini wao ni vuguvugu na wasiojali. Hawajui nini maana ya kuisuka katika uzoefu wao na kumiliki fadhila ya kweli ya upendo na imani. Hawa si wasomi makini wa Biblia, bali ni wavivu na wasio makini. Panapozuka tofauti za maoni juu ya vifungu vya Maandiko, hawa ambao hawajasoma kwa kusudi, wala hawajaamua wanachoamini, huanguka mbali na kweli. Inatupasa kutilia mkazo kwa wote haja ya kuchunguza kwa bidii kweli ya kimungu, ili wajue kwamba kwa hakika wanajua nini kilicho kweli. Wengine hudai maarifa mengi, na huridhika na hali yao, ilhali hawana bidii zaidi kwa kazi, wala upendo wa moto kwa Mungu na kwa roho ambazo Kristo alikufa kwa ajili yao, kana kwamba hawajawahi kumjua Mungu. Hawaisomi Biblia [ili] kujipatia uboho na unono kwa nafsi zao wenyewe. Hawahisi kwamba ni sauti ya Mungu inayonena nao. Lakini, ikiwa tungependa kuelewa njia ya wokovu, ikiwa tungetaka kuona miale ya Jua la haki, ni lazima tusome Maandiko kwa kusudi, kwa kuwa ahadi na unabii wa Biblia humimina miale iliyo wazi ya utukufu juu ya mpango wa kimungu wa ukombozi, na kweli hizi kuu hazieleweka kwa uwazi. Nyenzo za 1888, 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.

Kauli hii imetolewa kutoka katika ushuhuda wake katika kipindi cha 1888, na anabainisha kwamba waasi wanajenga msingi juu ya mchanga, ingawa hawalijui. Anasema, "Wengi wanaodai kuamini kweli ya sasa, hawajui nini kinachounda imani iliyowahi kukabidhiwa kwa watakatifu—Kristo ndani yenu tumaini la utukufu. Wanafikiri wanatetea alama za zamani, lakini ni vuguvugu na wasiojali." Anawatambua kuwa bado wako katika hali ya Laodikia, kwa maana ni "vuguvugu." Na anabainisha "imani iliyowahi kukabidhiwa kwa watakatifu—Kristo ndani yenu tumaini la utukufu." Kristo ni Mwamba wa Enzi, na kama Mwamba wa Enzi, Yeye anawakilisha vito vya ndoto ya 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.

> Onyo limekuja: Hakuna chochote kitakachoruhusiwa kuingia ambacho kitavuruga msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Nilikuwa katika ujumbe huu, na tangu hapo nimeendelea kusimama mbele ya ulimwengu, mwaminifu kwa nuru ambayo Mungu ametupa. Hatuna kusudio la kuondoa miguu yetu kutoka kwenye jukwaa ambalo miguu yetu iliwekwa siku baada ya siku tulipomtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, unadhani kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Nuru hiyo imekuwa ikiniongoza tangu ilipotolewa. Review and Herald, Aprili 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.

Anaainisha ukweli muhimu kuhusu waasi, ambao walikuwa wanaume wa kale wa Ezekieli, anaposema, "Hawafikiri kutoka sababu hadi athari." Waovu hawawezi au hawataki kufikiri kutoka sababu hadi athari. Matokeo ya kikao cha Mkutano Mkuu cha mwaka 1888 yalikuwa ya uasi kiasi kwamba Dada White aliamua kuondoka, lakini malaika mwongozaji wake alimwamuru kwamba abaki na kurekodi historia iliyo sambamba ya uasi wa Kora, Dathani na Abiramu. Uasi wa wanaume wa kale ulikuwa athari, na sababu ilikuwa kukataliwa kwa ujumbe wa Laodikia uliokuja pamoja na mwanga ulioongezeka wa "mara saba" mwaka 1856, kisha ukaongezeka na kuwa uasi dhidi ya misingi mwaka 1863, uliosababisha shambulio kwanza dhidi ya Biblia kisha dhidi ya Roho ya Unabii, pamoja na kuanzishwa kwa spiritizimu ya 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.

Bila shaka wanahistoria wa nyakati za kale kote katika historia wamefunika ukweli unaohusishwa na uasi huo kwa takataka, mila, desturi na sahani za hadithi za uongo, kwani wale wanaoshiriki katika aina hiyo ya uasi daima hujaribu kuficha ushahidi.

> 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.

> Ole wao wanaojitahidi sana kuficha mashauri yao kutoka kwa Bwana, na matendo yao hufanyika gizani; nao husema, Ni nani atuonaye? Nani atujuae? Isaya 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).

Wanaume ambao Isaya anawahutubia katika aya hiyo ni wale anaowatambua kama “wanaume wenye dharau wanaotawala watu hawa huko Yerusalemu,” na ni wale wale wazee wa zamani waliopaswa kuwa walinzi wa watu katika Ezekieli sura ya nane. Katika ushuhuda wa Ezekieli, katika chukizo la pili, linaloashiria kizazi cha pili cha Uadventista, wao hujibu maswali ambayo wanaume wenye dharau wa Isaya huuliza, “kwa maana wanasema, Bwana hatuoni; Bwana ameiacha nchi” (Ezekieli 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.

"Ole" umetamkwa kwa wale wapotoshaji wa historia wanaojaribu kuficha ukweli kuhusu uasi uliopelekea na kutokea mwaka 1888.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Lazima niongee nawe kuhusu mikutano huko Minneapolis. Wakati fulani niliamua kuondoka mkutanoni kwa sababu nikaona na kuhisi roho kali ya upinzani iliyokuwa ikitawala. Sikuweza hata kwa muda mfupi kukubali roho iliyokuwa ikifanya kazi kwa nguvu za kutawala juu ya Ndugu Morrison na Ndugu Nicola. Siwezi hata kwa muda mfupi kutilia shaka roho ya namna gani ulikuwa nayo. Hakika haikuwa Roho ya Mungu, na ili usiendelee katika udanganyifu huu sasa nakuandikia.

> “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.’

> Usiku uliofuata baada ya mimi kuamua kutobaki tena Minneapolis, katika ndoto au maono ya usiku - siwezi kusema kwa hakika ni yapi - mtu mrefu mwenye haiba ya mamlaka aliniletea ujumbe na akaniifunulia kwamba ilikuwa mapenzi ya Mungu nisimame katika kituo changu cha wajibu, na kwamba Mungu Mwenyewe angekuwa msaidizi wangu na kunitegemeza niseme maneno atakayonipa. Akasema, 'Kwa kazi hii Bwana amekuinua. Mikono yake ya milele iko chini yako. Kupitia mkutano huu maamuzi yatafanywa kwa uzima au kwa mauti; si kwamba yeyote anapaswa kuangamia, bali kiburi cha kiroho na kujiamini binafsi kutafunga mlango kiasi kwamba Yesu na nguvu za Roho Wake Mtakatifu wasiruhusiwe kuingia. Watapewa nafasi nyingine ya kuondolewa katika udanganyifu, na kutubu, kuungama dhambi zao, na kumjia Kristo na kuongoka ili awaponye.'

> “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.’

> Akasema, 'Nifuate.' Nikamfuata mwongozi wangu naye akaniongoza hadi kwenye nyumba mbalimbali ambamo ndugu walipoweka makazi yao, naye akasema, 'Sikiliza maneno yanayosemwa hapa, kwa kuwa yameandikwa katika kitabu cha kumbukumbu, na maneno haya yatakuwa na nguvu ya kuhukumu juu ya wote wanaoshiriki katika kazi hii ambayo si kwa roho ya hekima itokayo juu, bali kwa roho isiyoshuka kutoka juu, bali itokayo chini.'

> “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.

> Nilisikiliza maneno yaliyotamkwa ambayo yalipaswa kuwafanya wote walioyatamka waone aibu. Maneno ya kejeli yalipitishwa kutoka kwa mmoja hadi kwa mwingine, yakiwadhihaki ndugu zao A. T. Jones, E. J. Waggoner, na Willie C. White, na mimi pia. Msimamo wangu na kazi yangu vilizungumziwa kwa uhuru na wale ambao walipaswa kuwa wanajishughulisha na kazi ya kunyenyekeza roho zao mbele za Mungu na kurekebisha mioyo yao wenyewe. Ilionekana kana kwamba kulikuwa na mvuto katika kukaa na kutafakari sana juu ya makosa ya kufikirika na maelezo ya kubuni kuhusu ndugu zao na kazi yao, ambayo hayakuwa na msingi katika ukweli, na katika kuwa na shaka na kusema na kuandika maneno machungu kama matokeo ya mashaka, kuhoji, na kutokuamini.

> “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.

> Mwongozi wangu akasema, 'Hii imeandikwa katika vitabu kuwa ni kinyume na Yesu Kristo. Roho hii haiwezi kuafikiana na Roho wa Kristo, wa ukweli. Wamelewa na roho ya upinzani na hawajui zaidi ya mlevi ni roho gani inayodhibiti maneno yao au matendo yao. Dhambi hii, kwa namna ya pekee, ni chukizo kwa Mungu. Roho hii haina ufanano wowote na Roho wa ukweli na haki, sawa tu na roho iliyowachochea Wayahudi kuunda muungano wa kutia shaka, kukosoa na kuwa wapelelezi dhidi ya Kristo, Mkombozi wa ulimwengu.'

> “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.

> Nilielezwa na mwelekezi wangu kwamba kulikuwa na shahidi wa mazungumzo yasiyo na Kristo, mazungumzo ya kihuni yaliyodhihirisha roho iliyochochea maneno hayo. Walipoingia vyumbani mwao, malaika waovu wakaingia pamoja nao, kwa sababu walifunga mlango kwa Roho wa Kristo, wala hawakutaka kuisikiliza sauti Yake. Hakukuwa na kunyenyekea kwa nafsi mbele za Mungu. Sauti ya maombi ilisikiwa mara chache, bali ukosoaji na kauli zilizopindukia, na mawazo ya kubahatisha na kukisia, na wivu na husuda, na mawazo mabaya ya kudhania uovu, na mashtaka ya uongo vilikuwa vimeenea. Kama macho yao yangekuwa yamefunguliwa, wangeona kile ambacho kingewaogofya: kushangilia kwa malaika waovu. Na pia wangeona Mwangalizi aliyekuwa amesikia kila neno na kuyaandika katika vitabu vya mbinguni.

> “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.

> "Kisha nikaambiwa kwamba kwa wakati huu ingekuwa haina faida kufanya uamuzi wowote kuhusu misimamo juu ya hoja za mafundisho, kuhusu nini ni ukweli, wala kutarajia roho ya uchunguzi wa haki, kwa maana kulikuwa na muungano ulioundwa usioruhusu mabadiliko yoyote ya mawazo katika hoja au msimamo wowote waliokuwa wameupokea, kama ilivyokuwa kwa Wayahudi. Mengi niliambiwa na Mwongozi wangu ambayo sina ruhusa ya kuyaandika. Nilijikuta nimeketi kitandani nikiwa na roho ya huzuni na dhiki, pia nikiwa na roho ya azimio thabiti ya kusimama katika nafasi yangu ya wajibu hadi mwisho wa mkutano, kisha nisubiri maelekezo ya Roho ya Mungu yanayoniambia jinsi ya kusonga na njia gani ya kufuata." Nyenzo za 1888, 277, 278.

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