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.

Na 1884, Ellen White azwetan zentekaqa ishalake lukhululekile. Latinikwa ePortland, Oregon. Umbono wakhe wekucala lukhululekile wanikwa nga-1844, ePortland, Maine. Jesu uhlala ekhombisa siphetfo sentfo kanye nesicalo sentfo.

“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.

«لە ماوەیەکی زۆر دوور نەبوو دوای تێپەڕبوونی کاتەکە، لە ساڵی 1844، کە یەکەم بینینم پێبەخشرا. من سەردانی خانمی Hainesم دەکرد لە Portland، خوشکێکی خۆشەویست لە مەسیحدا، کە دڵی بە دڵی منەوە پێوەبەسترا بوو؛ پێنج کەس بووین، هەموومان ژن، بە ئارامی لەبەردەم قوربانگای خێزانەکەدا چۆکمان دادابوو. کاتێک نوێژمان دەکرد، هێزی خودا هاتە سەرم بە جۆرێک کە هەرگیز پێشتر وام هەست نەکردبوو.»

“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.

“Nasiimona nga napaliligiran iti lawag, ken agpangatoak a nangnangruna manipud iti daga. Timmaengak tapno kitaek dagiti tattao ti advento iti lubong, ngem saan ko ida a nasarak, idi a ti maysa a timek kinunana kaniak, ‘Kitaem manen, ken agkita ka iti bassit a nangatngato pay.’ Iti dayta, intag-ayko dagiti matak, ket nakitak ti maysa a nalinteg ken naikitid a dalan, naipatakder a nangato iti ngato ti lubong. Iti daytoy a dalan, dagiti tattao ti advento ket magnamnamda nga agturong iti siudad a naadda idiay adayo a patingga ti dalan. Adda iti likudda, iti rugi ti dalan, ti maysa a nalawag a lawag a naisaad, a kinuna kaniak ti maysa nga anghel a dayta ket ti ‘agikis ti tengnga ti rabii.’ [KITAEN TI MATEO 25:6.] Daytoy a lawag nagsilsilnag iti amin a kaatiddog ti dalan, ket nangted iti lawag kadagiti sakada, tapno saanda a maitibkol.”

“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.

“Ku bakanga batondele meso gabo ku Yesu, yênà uvwa kumpala kwabo, ubalongolwela ku nzubu wa mu mbanza, bavwa mu bukole. Kadi, mu ntanda mukese, bamwe bakakenga, ne kwamba ne mbanza uvwa kule menemene, ne bavwa bêtèke ne bakafikamu kale. Pashi Yesu wakabakulubulula ku dyambula kuboko Kende kwa balume kwa butumbi, ne ku kuboko Kende kwakatuluka muinda wuvwa uselemuka pamutù pa kasumbu ka ba Advent, ne bakateta mbila ne, ‘Alleluia!’ Bangi bakabenga mu bukole bukole muinda uvwa panyimà pabo, ne kwamba ne kî mmu Nzambi wakabalombola mpaka kwineku. Muinda uvwa panyimà pabo wakaziminyina, ne makàsà abo akasala mu mudima mupwàngàne, ne bakakuntula, ne kupwa kabidi ne kubona cimanyinu ne Yesu, ne bakawa ku njila kuya panshì mu buloba bwa mudima ne bwa bubi bwali mwinshi.” 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.

گەلەک لە ژیانی شەش بەرگەیی ئێڵن وایت، کە لەلایەن نەوەکەی، ئارتەر ل. وایت، نووسراوە، ئەو تۆمار دەکات ڕاگەیاندنێک کە لەلایەن جۆن لاگبەڕۆوە لە کۆنگرەی گشتیی ساڵی 1893 دراوە.

“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, di civîneke Konferansa Giştî de neh sal şûnda axivî, got: “Min Xwişka White di dîtinê de nêzîkî pêncî caran dîtiye. Cara yekem nêzîkî çil sal berê bû.... Dîtina wê ya dawî ya vekirî di sala 1884an de bû, li qada kampê ya Portland, Oregon.” Ellen White Biography, berga 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.

پاشان لە ساڵی 1884شەوە هێشتا خەون و بینینەکانی هەبوون، بەڵام ئەو بینینانەی لە ئاشکرا و لە بەردەم خەڵکدا ڕوویاندا، بە تەواوی لە دوای چل ساڵ لە دەستپێکردنیان کۆتاییان هات، و هەردووکی دەستپێک و کۆتاییی ئەو بینینە ئاشکرايانە لە شارەکانی ناویان Portland بوو. یەکەم شارەکە لە کەناری ڕۆژهەڵاتی ویلایەتە یەکگرتووەکانی ئەمەریکا بوو، شارە دوایینەکەش لە کەناری ڕۆژئاوا بوو. هەندێک لەوانەیە بیانهەوێت بانگەشە بکەن کە ئەم ڕاستییە هیچ واتایەکی زیاتر لە ڕێککەوتنی مرۆیی نییە، و هەندێکی دیکەش لەوانەیە بانگەشە بکەن کە مەبەستی بینینە ئاشکراکان تەواو بووبوو، بۆیە یەزدان دوای چل ساڵ کۆتایی پێهێنا.

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 ya kweli ni kuongezeka kwa kutotii na uasi dhidi ya kipawa cha unabii kilichokuwa kimepewa vuguvugu la Wamilleri.

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

“Ndzi ri karhi ndzi fika eOakland, a ndzi tikeriwa swinene hi ku twisisa xiyimo xa swilo eBattle Creek, kasi mina a ndzi ri lowo tsana, ndzi pfumala matimba yo mi pfuna. A ndzi swi tiva leswaku mbila ya ku nga pfumeri a yi ri karhi yi tirha. Lava a va honisa swileriso leswi tshembekeke swa rito ra Xikwembu a va tlhela va honisa vumbhoni lebyi a byi va khongotela leswaku va yingisa rito rero. Loko ndzi endzerile Healdsburg hi vuxika lebyi hundzeke, a ndzi ri swinene emikhongelweni naswona ndzi tikeriwa hi ku vilela ni gome. Kambe hi nkarhi wun’wana loko ndzi ri exikhongelweni, Hosi yi susile munyama, kutani ku vonakala lokukulu ku tata yindlu. Ntsumi ya Xikwembu a yi ri etlhelo ka mina, kutani a swi ndzi vonakala onge ndzi le Battle Creek. A ndzi ri emitshan’weni ya n’wina ya tihuvo; ndzi twe marito ma vulavuriwa, ndzi vone naswona ndzi twe swilo leswi, loko Xikwembu xi rhandza, ndzi navelaka leswaku swi nga ha timiwa hi ku helela emianakanyweni ya mina hilaha ku nga heriki. Moya-xiviri wa mina a wu vaviseke ngopfu lerova a ndzi nga tivi leswi ndzi faneleke ku swi endla kumbe leswi ndzi faneleke ku swi vula. Ku ni swilo swin’wana leswi ndzi nga swi boxiki. Ndzi lerisiwile leswaku ndzi nga byeli munhu nchumu hi mhaka leyi, hikuva swo tala a swa ha ta paluxiwa.”

“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.

“Ndzi byeriwe leswaku ndzi hlengeleta ku vonakala loku ndzi nyikiweke kona ndzi tlhela ndzi pfumelela leswaku miseve ya kona yi voningela vanhu va Xikwembu. Ndzi ve ndzi endla leswi hi swihloko leswi kandziyisiweke emaphepheni. Ndzi pfukile hi awara ya vunharhu kusuhi ni mixo wun’wana ni wun’wana ku ringana tin’hweti, ndzi hlengeleta swilo swo hambana-hambana leswi tsariweke endzhaku ka loko ndzi nyikiwe timbhoni timbirhi to hetelela eBattle Creek. Ndzi tsarile timhaka leti ndzi tlhela ndzi ti hatlisela eka n’wina; kambe a ndzi honisile ku tihlayisa hi ndlela leyinene, kutani mbuyelo wu ve leswaku ndzi hele matimba ehansi ka ndzhwalo; ku tsala ka mina a ku helelanga hinkwako leswaku ku fika eka n’wina eNhlengeletanweni ya Hlengeletano Leyikulu.

“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.

“Zunzeki, pandu nginkayidi mu kulomba, Mfumu wiyisololoki. Ngangwizya futi mu Battle Creek. Ngangina mu mayanda mangi kabili nayumvwanga mashiwi enu ku matabulu enu. Ifintu fyamumfwika bwino bwino nshiina nsambu ya kufilanda ino nshita. Ndetemwa ukuti nshikakabilwe ukulanda pali fyena. Nali kabili na miloto iingi iyakukwata amano 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 mtakayoikubali kuwa ndiyo sauti ya Mungu? Bwana ameweka akiba ya uwezo gani wa kusahihisha makosa yenu na kuwaonyesha njia yenu jinsi ilivyo? Ni uwezo gani wa kutenda kazi katika kanisa? Mkikataa kuamini mpaka kila kivuli cha kutokuwa na uhakika na kila uwezekano wa shaka viondolewe, hamtaamini kamwe. Shaka inayodai maarifa kamili haitasalimu amri kamwe kwa imani. Imani hukaa juu ya ushahidi, si juu ya uthibitisho usiokanushika. Bwana hututaka kuitii sauti ya wajibu, wakati zipo sauti nyingine pande zote zinazotusihi tufuate mwendo ulio kinyume. Inahitaji kutoka kwetu usikivu wa dhati ili kuitambua sauti inayosema kutoka kwa Mungu. Ni lazima tupinge na kushinda mwelekeo wa moyoni, na kuitii sauti ya dhamiri bila mashauriano wala maridhiano, tusije msukumo wake ukakoma na mapenzi pamoja na msukumo wa ghafla vikatawala. Neno la Bwana latujia sisi sote ambao hatujampinga Roho Wake kwa kuazimia kutosikia na kutotii. Sauti hii husikika katika maonyo, katika mashauri, katika karipio. Huu ndio ujumbe wa Bwana wa nuru kwa watu Wake. Tukingojea miito iliyo kubwa zaidi au nafasi zilizo bora zaidi, nuru yaweza kuondolewa, nasi tukabaki gizani.” Testimonies, volume 5, 68.

Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”

Sister White akamonyekire nti obugaanyi obw’okweyongera okulwanyisa obuweereza bwe ng’omunabbi omukazi bwe bwandibadde bulagiddwa, “omusana guyinza okuggyibwawo, era” Obwadiventi obwa Laodikiya bwandisigadde “mu kizikiza.” Mu 1915, omusana gwaggyibwawo. Katonda yali era akyali musobozi ddala okuyimusa nnabbi oba nnabbi omukazi buli lw’asalawo okukola bw’atyo. Yayimusa Erisa okugoberera Eriya, naye tewaayimusibwa nnabbi mulamu oluvannyuma lwa 1915, kubanga Mukama yali “aggyewo omusana.”

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.

Kaɗi ga mafarkai da wahayoyi na ’Yar’uwa White, akwai lokuta uku. Lokaci na fari shi ne na shekara arba’in, inda wahayi kan zo a bainar jama’a, domin manufofi da suke da alaƙa da tabbatar da baiwar a cikin zukatan waɗanda suke halarta sa’ad da wahayoyin suke faruwa. Sa’an nan kuma daga shekara ta 1884 har zuwa mutuwarta a 1915, an ba da wahayoyi da mafarkai waɗanda har yanzu suke domin gina mutanen Allah, amma an ba su ne a ɓoye. Lokaci na uku ya fara ne a 1915, kuma ya bayar da hujjar cewa Adventism na Laodicea yana cikin duhun ridda.

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.

Kwaisraeli kwa kale ikionyesha Israeli ya kisasa, na katika kipindi cha uasi uliokomaa kabisa kilichowakilishwa na Eli na wanawe wawili, Hofni na Finehasi, hakukuwa na “maono ya wazi.” Sababu ilikuwa kutotii kwao kwa hali ya kupindukia na uasi wao. Mungu habadiliki.

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

“Eli ၏အိမ်တော်အား အခြားသော သတိပေးချက်တစ်ရပ်ကိုလည်း ပေးရမည်ဖြစ်하였다။ ဘုရားသခင်သည် ယဇ်ပုရောဟိတ်မင်းနှင့် သူ၏သားများထံသို့ ဆက်သွယ်တော်မမူနိုင်ခဲ့ပေ။ အကြောင်းမူကား၊ သူတို့၏အပြစ်များသည် ထူထပ်သောမိုဃ်းတိမ်ကဲ့သို့ ဖြစ်၍၊ သန့်ရှင်းသော ဝိညာဉ်တော်၏ အထံတော်ရှိခြင်းကို ပိတ်ဆို့ထားကြသောကြောင့်ဖြစ်သည်။ သို့သော် မကောင်းမှုများ၏အလယ်၌ပင် ကလေးရှမွေလသည် ကောင်းကင်တော်အပေါ် သစ္စာတည်လျက်နေရစ်ခဲ့ပြီး၊ Eli ၏အိမ်တော်အပေါ် စီရင်ပြစ်တင်ခြင်း၏ သတင်းစကားသည် အမြင့်ဆုံးသော ဘုရား၏ ပရောဖက်အဖြစ် ရှမွေလအား ပေးအပ်တော်မူသော တာဝန်ဖြစ်လေသည်။”

“‘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.

“‘Mu masiku ghara, lizgu lya Fumu lingazirwa chomene; kukaŵavye mboniwoni yakuwonekera. Ndipo vikachitika pa nyengo iyo, apo Eli wakagona pa malo ghake, ndipo maso ghake ghakamba kufipirwa, mwakuti wakatondekanga kuwona; ndipo nyali ya Chiuta yindazime mu tempile la Fumu, umo mukaŵa likasa la Chiuta, ndipo Samuel wakagona tulo; kuti Fumu yikamuchema Samuel.’ Pakughanaghana kuti lizgu lira likaŵa la Eli, mwana yura wakachimbilira ku mphhepete mwa bedi la wasembe, wakuti, ‘Nili pano; pakuti mwandichema.’ Zgoro likaŵa lakuti, ‘Nindakucheme yayi, mwana wane; weleraso ukagone.’ Katatu Samuel wakachemeka, ndipo katatu wakazgora mwakuyana waka. Ndipo pamanyuma Eli wakakhorwa kuti kuchema kwachisisi kula kukaŵa lizgu la Chiuta. Fumu yikajumphapo pa muteŵeti Wake wakusankhika, munthu wa sisi zituwi, kuti yizakayowoye na mwana. Ichi pakhekha chikaŵa chenjezgo chakupweteka kweni chakwenelera kwa Eli na nyumba yake.” 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.

Eli ka ŋun ŋmɛtaapostasia nyɛ, nɔrɛ ka Pɔtɔrɔ ni YHWH yɛ “taara” n nyɛ la, ka yɛrɛ ka nɛrɛkɛ “sɔŋ”. Hebri kan ni ba taara ka fɛri la, a tɔgɔ kɛ “sɔŋ” ye. 1844 ka taa 1884, “Pɔtɔrɔwɔrɛ ka nɔrɛ-fɔlɔw” bɛra ye, ka di Laodicea ka Adventisme ma. A dan tora ka sigi Philadelphie ka Millerite tɛmɛnsira ka tariku la, ani 1856 la, a daminɛ ka dɔɔnin dɔɔnin jira ko Philadelphie ka tɛmɛnna bɛra ka kalan Laodicea ka tɛmɛnna la; nka pɔtɔrɔwɔrɛ ka nɔrɛ-fɔlɔw tun bɛ taa ka tɛmɛn, sabu Ala ye mɔgɔ ka hakili sɔrɔla ani hinɛta ye.

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.

Saana mu 1863, kuhingana niisoka liombeko lya mazwi ga shisemi kwaandadya, po “maono ga patala” gakapwilila kuzaa 1884. Po, upwililo wakaluka. Mu Ezekieli sura ya nane, iinyoono inya ya kuyoga yiinulisibwa nga yikwela mu buleme bwayo. 1884 yiimilisya upi nu upwililo wa lukando lwa kutanda ni kutandika kwa lukando lwa kabili. Historia ya Advent yiandikila ukuti mu 1881, na po kabili mu 1882, kwakweela miikalilo ibili ya bukata ya kuhingana.

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.

Mwaka wa 1881, Rais wa General Conference (George Butler) aliandika na kuchapisha mfululizo wa makala katika *Review and Herald*, ambamo alibisha kwamba sehemu fulani za Biblia zilivuviwa zaidi kuliko sehemu nyingine; na kufikia hitimisho la makala zake, kwa kweli alitambua sehemu fulani za Biblia ambazo hazikuvuviwa. Kufuatia hilo, mwaka wa 1882, Uriah Smith, kiongozi wa kazi ya uchapishaji, na wakati huo pia kiongozi wa kazi ya elimu, alianza kufundisha kwamba Sister White alipoonyeshwa unabii wa mambo yajayo au historia takatifu ya zamani, maneno yake yalivuviwa; lakini alibisha kwamba, alipobainisha mapungufu binafsi ya washiriki wa kanisa, basi hayo 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.

1881માં રાજા જેમ્સ બાઇબલના અધિકાર વિરુદ્ધ એક ખુલ્લો આક્રમણ શૈતાને, ચર્ચના અધ્યક્ષના માધ્યમથી, ચલાવ્યો; અને ત્યારબાદના વર્ષમાં શિક્ષણ અને પ્રકાશનકાર્યના નેતાએ ભવિષ્યવાણીના આત્માના અધિકાર પર તે જ પ્રકારનો આક્રમણ ચલાવ્યો. 1884થી સાક્ષી એ છે કે તે દિવસોમાં કોઈ ખુલ્લું દર્શન નહોતું. 1863થી 1881 સુધી બળવો એટલો વધ્યો હતો કે તેમાં બાઇબલ અને ભવિષ્યવાણીનો આત્મા પણ સામેલ થઈ ગયા હતા, અને તે હવે માત્ર પાયાઓના અસ્વીકારનું પ્રતિનિધિત્વ કરતું રહ્યું નહોતું.

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.

ئەو چوار قێزەونەییەی لە بەشی هەشتی حیزقیالدا نیشان دراون، لەلایەن ئەو پیرەمێردانەوە ئەنجام دران، کە سەرکردایەتیی ئۆرشەلیم پێشاندەکەن، ئەوەی بە شێوەیەکی یاسایی وەک دامەزراوەیەکی کڵێسایی بە ناوی ئەدڤێنتیزمی لاۆدیکی لە ساڵی 1863 دەستی پێکرد. لەو کاتەدا وتارێک لە Review and Herald بڵاوکرایەوە، کە هەندێک مێژوونووس نووسەرایەتییەکەی دەدەنە پاڵ James White، هەرچەندە بەڵگەنامەکانی خودی وتارەکە زیاتر ئاماژە بۆ Uriah Smith دەکەن وەک نووسەری ڕاستەقینە. بە هەر شێوەیەک بێت، نەفرەتی دژ بە بنیادنانەوەی ئەرێحا بە ئاشکرایی لەلایەن James Whiteەوە تەواو بوو، و Uriah Smith ئەو کەسە بوو کە خشتەی ساختەی 1863 دروست کرد. تا ساڵی 1881، سەرۆکی کۆنفڕانسی گشتی وتار لە Review and Herald دادەنا کە دژی دەسەڵاتی تەواوی پەڕتووکی پیرۆز حجاجەیان دەکرد، و پاشان لە ساڵی دواتردا Uriah Smith هێرشێکی دژ بە دەسەڵاتی ڕووحی پێشبینی دەست پێکرد.

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.

Abagabo ba kera, abari bakwiriye kuba abarinzi, ni bo bayoboye igitero kigaragara cyatangiriye ku gutera amahame y’ishingiro yagereranyijwe mu nzozi za Miller kandi agaragazwa ku bisate bibiri bya Habakuki. Uhereye aho batangiye gutera abahamya babiri, ari bo Bibiliya n’Umwuka w’Ubuhanuzi. Muri icyo gihe nyine (mu ntangiriro z’imyaka ya 1880), umuyobozi w’umurimo w’ubuzima, John H. Kellogg, yatangiye kwinjiza mu buyobozi bw’itorero ubupfumu bw’ukwemera ko Imana iri muri byose. Mu 1881, James White yarashyinguwe, kandi Sister White yari hagati mu bwigomeke bwari burushaho gukaza umurego bw’abayobozi b’inzego z’uburezi, z’ubuzima n’iza politiki z’itorero.

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:

Ipalti nga mensahe nga miabut niadtong 1856, nga mao ang dugang nga kahayag sa “pito ka panahon,” ug usab ang mensahe ngadto sa Laodicea, gisalikway, ug ang Ginoo nagtuyo sa pagsubli niadtong maong mensahe sa General Conference sa Minneapolis niadtong 1888, pinaagi sa mensahe nga gipresentar nila Elder Jones ug Waggoner. Ang ilang mensahe dili bag-ong mensahe, ug sa dihang ang mga misukol sa ilang mensahe gisultihan ni Sister White, iyang giila nga ang mga rebelde nagtuo nga ang ilang pagsukol sa mensahe nila Jones ug Waggoner nagrepresentar sa ilang katungdanan sa pagpanalipod sa daang mga timaan, nga mao usab ang daang mga patukoranan. Ang ilang rebelyon nagpadayag nga pag-abot sa 1888, wala na nila masabti kung unsa ang mga patukoranan, nga mao nga ang mga patukoranan nga kamatuoran nagrepresentar sa pagkamatarong ni Cristo. Sa sulod sa konteksto sa mga timaan ug sa mga lagda ni William Miller siya miingon:

“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.

“Twǎlo hikuwááhehitiyugwu mwendíme ndigwáyá nuyííya mweléstiyaníti, nuyííya uwíwí, nuyííya uwílikani wáá ni úkúútwáá, nuyííya amálagilu ga Bíbilia—amálagilu gáá tupegwííte kufúma ku Bukulu búúli pamwáándu. Wíípo bingi ábáákwítika kisita nsíngí ya kusimámya uwílikani wáábo, kisita búkáángi búkumááná pa uwíwí wa likani lila. Linga ífílo lye liletéérwe ilíli lya kwikwátaníla ni mawázo gáábo gáá bútándi, bo bééne básímá kwákitika. Tibáálíngánya ukufúma ku nsíngí ukuya ku mpélélá; uwílikani wáábo tawúkwete nsíngí ya búwíwí yákwene, kabíri mu ísáá lya kulínganígwa báámoná ukuti báázyéénga pa musíísi.”

“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.

“Owemi uvwa utuunukwa mu bupwa bwakwe obw’omu mwanya obutakakwana obw’Ebyandiki eby’Omu Bibilia, ng’aalowozya mbuli nti eki kimukumila olw’obulokole bwakwe, uvwa atuulile mu bukumpi obw’okumwita. Baliwo abangi abatategekeddwa bulungi n’ensonga ez’omu Byandiki, balyoke babe basobola okwawula ensobi, n’okunenya buli mpisa y’obulombolombo n’obulogo obwatekebwa ku bantu ng’ensonga ey’amazima. Sitani ateserezya endowooza zyakwe ye mwene mu kusinza Katonda, alyoke ayonoone obwanguvu obutalimu buzibu obw’enjiri ya Kristo. Abangi nnyo abeeyita nti bakkiriza amazima ag’omulembe guno, tebamanyi ekikola okukkiriza okwaweebwa abatukuvu omulundi gumu gwokka—Kristo mu mmwe essuubi ery’ekitiibwa. Balowooza nti balwanirira ebifo eby’edda eby’obubonero, naye bali ba lukewarm era tebafaayo. Tebamanyi kye kitegeeza okuluka mu bumanyirivu bwabwe n’okuba n’amani ag’amazima ag’okwagala n’okukkiriza. Si bayizi ba Bibilia abeenyigira nnyo, wabula bagayaavu era tebeetegereza. Obutakkaanya bwe bujja ku nnyiriri z’Ebyandiki, abo abatayinze kusoma nga balina ekigendererwa era abatategefu ku kye bakkiriza, bagwa okuva mu mazima. Tusaanidde okukakasa eri bonna obwetaavu obw’okunoonyereza n’obunyiikivu mu mazima ag’obwakatonda, basobole okumanya nti bamanyi amazima kye gali. Abamu beeyita nti balina okumanya kungi, era bamatizibwa n’embeera yaabwe, nga tebakyalina bwegendereza eri omulimu, tebakyalina kwagala kwa maanyi eri Katonda, n’eri emyoyo Kristo gye yafiirira, okusinga singa tebamanyangako Katonda n’akatono. Tebasoma Bibilia [olw’okuba] bayise mu boonyo n’obugagga obwamu okugafuula obw’emyoyo gyabwe bo bennyini. Tebawulira nti lino ddoboozi lya Katonda eryogera nabo. Naye bwe tuba twagala okutegeera ekkubo ery’obulokole, bwe tuba twagala okulaba emisana gy’Enjuba ey’obutuukirivu, tusaanidde okusoma Ebyandiki nga tulina ekigendererwa, kubanga ebyasuubizibwa n’obunnabbi obw’omu Bibilia bifulumya emisana emitangaavu egy’ekitiibwa ku nteekateeka ey’obwakatonda ey’obununuzi, amazima gano amanene agatategeerwa bulungi.” 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.

Guno kuyandikwa kwafumire mu buhamya bwe mu gihe cya 1888, kandi agaragaza yuko abagome bubaka urufatiro ku musenyi, nubwo bo batabizi. Aravuga ati: “Umubare munini w’abavuga ko bizera ukuri kw’iki gihe, ntibazi icyo kwizera kwahora guhabwa abera ari cyo—Kristo muri mwe, ibyiringiro by’ubwiza. Batekereza ko barengera ibimenyetso bya kera by’ingenzi, nyamara bo ni akazuyazi kandi ntibita ku bintu.” Arabaranga ko bagifite imimerere y’i Lawodikiya, kuko ari “akazuyazi.” Kandi aragaragaza “kwizera kwahora guhabwa abera—Kristo muri mwe, ibyiringiro by’ubwiza.” Kristo ni We Gitare cy’Ibihe byose, kandi nk’Igitare cy’Ibihe byose, ahagarariye amabuye y’agaciro yo mu nzozi za 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.

“온 경고가 이르렀다: 1842년, 1843년, 1844년에 그 기별이 이른 이래 우리가 줄곧 세워 온 믿음의 기초를 흔들 것이 무엇이든 들어오도록 허용되어서는 안 된다. 나는 이 기별 안에 있었으며, 그때부터 지금까지 하나님께서 우리에게 주신 빛에 충실하여 세상 앞에 서 왔다. 우리는 날마다 간절한 기도로 주를 찾으며 빛을 구하던 중 우리의 발이 놓이게 된 그 토대에서 우리의 발을 떼어 놓을 생각이 없다. 내가 하나님께서 내게 주신 빛을 버릴 수 있다고 생각하는가? 그것은 만세의 반석과 같아야 한다. 그것은 내게 주어진 때부터 줄곧 나를 인도해 왔다.” 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.

Ume amtambulisha ukweli wa maana sana kuhusu waasi, ambao walikuwa wazee wa kale wa Ezekieli, anaposema, “Hawafikiri kutoka kwa sababu hadi kwa athari.” Waovu hawawezi au hawataki kufikiri kutoka kwa sababu hadi kwa athari. Athari ya kikao cha Mkutano Mkuu wa mwaka 1888 ilikuwa ya uasi kiasi kwamba Dada White aliamua kuondoka, lakini kiongozi wake wa kimalaika akamwamuru kwamba ilikuwa impasa kwake kubaki na kuandika historia sambamba ya uasi wa Kora, Dathani na Abiramu. Uasi wa wale watu wa kale ulikuwa athari, na sababu yake ilikuwa kukataliwa kwa ujumbe wa Laodikia uliokuja pamoja na nuru iliyoongezeka ya “nyakati saba” mwaka 1856, kisha ukaongezeka hadi kufikia uasi dhidi ya misingi mwaka 1863, jambo ambalo baadaye liliongoza kwenye mashambulio dhidi ya kwanza Biblia na kisha Roho ya Unabii, pamoja na kuingizwa kwa imani ya kiroho 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.

Eego, abarangamateka b’abagabo ba kera mu mateka yose bapfutse ukuri kujyana n’ubwo bwigomeke bakoresheje imyanda, imigenzo, imihango n’ibitapira by’imigani y’ibinyoma, kuko abifatanyamo muri ubwo bwoko bw’ubwigomeke bahora bagerageza guhisha ibimenyetso.

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.

Tsuŭ waŋa, mwikala wa kulonda kuſisa sana lukanu lwawo ku Mfumu, ne misebenzi yabo i mu mfifi, ne batamba kuti, “Nani utumonanga?” ne “Nani utuzivanga?” 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).

Yesaya ọrọ ni vesi eyahe nẹdi bụ ndi ọ kpọrọ “ndi ikom nlelị nke na-achị ndi a nọ na Jerusalem,” ma ha bụkwa otu ndi ikom oge ochie ahụ ndị kwesịkwara ịbụ ndi nche nke ndi mmadụ ahụ n’isi nke asatọ nke Ezikiel. N’ihe akaebe Ezikiel, n’oge ihe arụ nke abụọ, nke na-akara ọgbọ nke abụọ nke Adventism, ha na-aza ajụjụ ndị ndi ikom nlelị nke Yesaya jụrụ, “n’ihi na ha na-asị, Onye-nwe anaghị ahụ anyị; Onye-nwe ahapụwo ụwa” (Ezikiel 8:12).

There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.

Eriwo “Aa” eyawe oku baahandiiki b’ebyafaayo abahindahinda ebyafaayo, abagezaako kubikkira amazima ag’obujeemu obwaviirako era ne bubaawo mu 1888.

We will continue this study in the next article.

Tukwenda kweyongera ku kunoonyereza kuno mu kiwandiiko ekiddako.

“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.

“Ndzi fanele ku vulavula na n’wina malunghana ni minhlangano ya le Minneapolis. Hi nkarhi wun’wana ndzi teke xiboho xo suka enhlanganweni hikuva ndzi vone naswona ndzi twe moya lowukulu wa ku kaneta lowu a wu ri kona. A ndzi nga swi koti na kan’we ku amukela moya lowu a wu fambisana ni matimba yo lawula ehenhla ka Makwerhu Morrison na Makwerhu Nicola. A ndzi nge pfumeli na kan’we ku kanakana leswaku a mi ri va moya wa njhani. Hakunene a ku nga ri Moya wa Xikwembu, naswona leswaku mi nga ka mi nga ya emahlweni mi ri eka vuxisi lebyi, sweswi ndzi mi tsalela.

“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’

“bo tu miniapolis aŋa le da ma wu ke mi ta yi nɛ, suŋgbɛri kaŋ ni mɔ niŋmi ni—mi be fɛɛ ka maŋ o ka bo mɔ niŋmi ni la, maa fɛɛ ka maŋ o ka suŋgbɛri la—a nɛ baara, nɛ zuŋ nɛ nyɛla, kɛŋ mi ni sɔli ka o yɛli mi lahabali, ka fɛli mi ke o nyɛ Naawuni yɛla ka mi siak mi baari zin’i ni, ka Naawuni menɛ nɛ yɛn mi sobidila ka o nɔɔri mi ka mi pian’ si’em nɔɔsi ka o na tisi mi. O yɛli ya, ‘baara kana zug, Zuŋmɔ laa fu. O nɛɛri ka sieba la fu taaba ni. Ya yigir kana po, buudi nɛ na maal bo nɛŋmi biɛla zug ka bi kuum zug; ka ka o ka nyɛ ke nidib a taan na saŋi la, ama siiga ka nyɛna mɛŋa menɛ, nɛ mɛŋa la zɔlugo, na yoŋi daari la ka Yesu nɛ o Siig Sɔŋ’ɔŋ la paŋa ku kɛŋ ka bi lɛbisi ba. Bi na mɔr yelaa aŋa yinni ka bi nyɛ ka bi daa bɔŋ yela la ka o ka nyɛ sɔŋa la, ka bi paŋ’asi, ka bi pian’ ba tuuma, ka kɛŋ Kristo saan, ka bi lɛbisi ba, ka o nɛ laafii bi.’”

“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.’

“Ndi asɛm ne sɛ, ‘Di m’akyi.’ Midii m’akwankyerɛfo no akyi, na ɔde me kɔɔ afie ahorow a anuanom tena mu no so, na ɔkae sɛ, ‘Tie nsɛm a wɔka wɔ ha yi, efisɛ wɔakyerɛw wɔ kyerɛwtohɔ nhoma no mu, na saa nsɛm yi bɛyɛ atemmusɛm a ɛbu fɔ ama wɔn nyinaa a wɔdi dwuma yi mu kyɛfa bi a ɛnyɛ nyansa a efi soro honhom mu, na mmom ɛyɛ honhom a ɛmfiri soro nsian, na mmom efi ase.’”

“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.

“Ndzi yingiserile marito lama vuriweke lawa a ma fanele ku khomisa tingana un’wana ni un’wana wa lava ma vuleke. Ku hundziseriwile marito ya ku hlekula exikarhi ka un’wana ni un’wana, va endla vahlekuri hi vamakwavo A. T. Jones, E. J. Waggoner, na Willie C. White, na mina. Xiyimo xa mina ni ntirho wa mina swi vuriwile swinene hi lava a va fanele ku va va khomekile hi ntirho wo titsongahata emahlweni ka Xikwembu ni ku lulamisa timbilu ta vona hi voxe. A ku ri ni nchumu wo fana ni ku kokeka eku anakanyeni ngopfu hi swilo swo hoxeka leswi anakanyiweke ni marito ya mianakanyo ya vamakwavo ni ntirho wa vona, leswi a swi nga ri na masungulo entiyisweni, ni eku kanakaneni ni eku vulavuleni ni eku tsaleni swilo leswi vavaka, swi huma eka ku kanakana ni ku vutisa ni ku pfumala ripfumelo.

“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.

Nguiyaki waniambu waami, “Aye maĩandikithĩtwe mbukini ta maũndũ marĩa marĩ thĩinĩ wa gwĩkana na Jesũ Kristũ. Roho ũyũ ndũngĩhota kũiguana na Roho wa Kristũ, wa ma. Mena ũraũri nĩ roho wa kũrĩa ngoro, na matigĩĩrĩte rĩngĩ gũkũmenya, ta mũrĩũ wa njohi, nĩ roho ũrĩkũũngamĩrĩra ciugo ciao kana wĩra wao. Ngũĩ ĩno nĩ ya kũhũthĩra Ngai mũno na mũno. Roho ũyũ ndũrĩ na kĩharo kĩngĩ na Roho wa ma na wa ũthingu gũkĩra roho ũrĩa wateithirie Ayahudi gũcooka hamwe kũgĩa nganja ya nganja ya ngũhĩrĩria, ya gũcokera kũrora na ũtaaro, na ya gũtuĩka andũ a kũthũkũma Kristũ, Mũkombori wa thĩ yothe.”

“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.

“Ningandajilay pa kag akon giya nga may nakasaksi sa mga pulong nga walay Cristo, sa mga pulong sa panon, nga nagpamatuod sa espiritu nga nag-aghat niadtong mga pulonga. Sa ilang pagsulod sa ilang mga lawak, ang mga daotang manulonda miuban kanila, tungod kay ilang gisirhan ang pultahan alang sa Espiritu ni Cristo ug wala mamati sa Iyang tingog. Wala dihay pagpaubos sa kalag sa atubangan sa Dios. Ang tingog sa pag-ampo talagsa ra madungog, apan ang panaway ug pinalabihang mga pahayag ug mga pagtuo-tuong walay kasiguroan ug mga tag-an-tag-an ug kasina ug pangabugho ug daotang pagduda ug bakak nga mga sumbong maoy nagalibut. Kon nabuksan pa ang ilang mga mata, nakita unta nila kadtong makapakurat kanila, ang pagmaya sa mga daotang manulonda. Ug nakita usab unta nila ang usa ka Magbalantay nga nakadungog sa matag pulong ug nagsulat niining mga pulonga diha sa mga basahon sa langit.”

“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.

“Ndzi kutani ndzi tivisiwile leswaku hi nkarhi lowu a swi ta va swa hava nchumu ku teka xiboho xin’wana ni xin’wana mayelana ni swiyimo swa timhakankulu ta tidyondzo, mayelana ni leswi nga ntiyiso, kumbe ku langutela moya wihi na wihi wa vulavisisi byo tshembeka, hikuva a ku vumbiwile nhlangano wa xihundla leswaku ku nga pfumeleriwi ku va ni ku cinca ka miehleketo eka mhaka yin’wana ni yin’wana kumbe xiyimo xin’wana ni xin’wana lexi a va xi amukerile, ku fana ni leswi Vayuda va endleke. Mufambisi wa mina u vulavule na mina swilo swo tala leswi ndzi nga riki na ntshunxeko wo swi tsala. Ndzi tikume ndzi tshamile ehenhla ka mubedo hi moya wa gome ni maxangu, naswona ndzi ri ni moya wa ku tiyimisela hi ku tiya ku yima entirhweni wa mina wa vutihlamuleri ku fika eku heleni ka nhlengeletano ivi ndzi tlhela ndzi rindzela nkongomiso wa Moya wa Xikwembu lowu ndzi byelaka ndlela leyi ndzi faneleke ku famba ha yona ni ndlela leyi ndzi faneleke ku yi landzela.” The 1888 Materials, 277, 278.