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.
Mu mwaka gwa 1884, Ellen White yafuna ekyolesebwa ekisembayo nga azuukuse. Yakifuna e Portland, e Oregon. Ekyolesebwa kye ekyasooka nga azuukuse yakifuna mu 1844, e Portland, e Maine. Yesu bulijjo alaga enkomerero y’ekintu ng’akozesa entandikwa y’ekyo.
“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.
Tekyapita bbanga ddene oluvannyuma lw’okuyitawo kw’ekiseera mu 1844, bwe naweebwa ekyolesebwa kyange ekyasooka. Nnali nkyaalira Madamu Haines e Portland, mwannyinaze omwagalwa mu Kristo, omutima gwe gugattiddwa wamu n’ogwange; ffe batano, ffenna baakazi, twali tufukamye mu butiiti ku lusabiro lw’eka. Nga tusaba, amaanyi ga Katonda ne gangwaako mu ngeri gye saalibuwulirangako.
“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.
Nnali nga nteekeddwamu omusana, era nga ntumbulwa waggulu ne waggulu okuva ku nsi. Ne nkyuka ne ntunula okunoonya abantu ab’alindiridde Okujja mu nsi, naye ne sibalaba, awo eddoboozi ne lyaŋŋamba nti, ‘Laba nate, era tunula waggulu katono.’ Awo ne nnyimusa amaaso gange, ne ndaba ekkubo eddiririvu era ekitono, nga kitusiddwa waggulu ennyo ku nsi. Ku kkubo lino abantu ab’alindiridde Okujja baali batambula nga beeyongerayo ku kibuga ekiri ku nkomerero y’ekkubo. Baali balina omusana ogwaka nnyo ogwali gutekeddwa emabega gaabwe ku ntandikwa y’ekkubo, ogwe malayika yantegeeza nti gwe ‘okukoowoola okw’omu ttumbi ly’ekiro.’ [LABA MATAYO 25:6.] Omusana guno gwaka ku kkubo lyonna, ne guwa ebigere byaabwe omusana, baleme okwesittala.
“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.
Bwe baakuumanga amaaso gaabwe ku Yesu, eyali ddala mu maaso gaabwe ng’abakulembera okubatuusa mu kibuga, baali bakuumiddwa bulungi. Naye amangu ddala abamu ne bakoowa, ne bagamba nti ekibuga kiri wala nnyo, era baali basuubira dda okuba nga baakirimu. Awo Yesu n’abagumya ng’ayimusa omukono gwe ogwa ddyo ogw’ekitiibwa, ne mu mukono gwe ne muvaamu omusana ogw’asikirira waggulu w’ekibinja kya Adivent, ne bayogerera waggulu nti, ‘Aleluya!’ Abalala ne banguwa ne bagaana omusana ogwali emabega waabwe, ne bagamba nti si Katonda eyabadde abakulemberedde okutuusa awo. Awo omusana ogwali emabega waabwe ne guzimira, ne guleka ebigere byabwe mu kizikiza ekituufu ddala, ne beesittala ne batakyalaba akabonero newaakubadde Yesu, ne bava ku kkubo ne bagwa wansi mu nsi enzirugavu era embi. Obumanyirivu bw’Obukristayo n’Enjigiriza bya 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.
Mu byafaayo bya Ellen White ebyawandiikiddwa mu bitabo mukaaga, ebyawandiikiddwa omuzukulu we, Arthur L. White, yawandiikamu ekigambo John Loughborough kye yawaayo mu Lutuula lwa General Conference olw’omwaka gwa 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, mu njogerero gye yawayo ku lukiiko lwa General Conference, oluvannyuma lw’emyaka mwenda, yagamba nti: “Ndabye Mukyala White mu kwolesebwa emirundi nga amakumi ataano. Olubereberye lwali nga emyaka amakumi ana egiyise. ... Okwolekerwa kwe okusembayo mu lwatu kwabaawo mu 1884, ku kifo eky’ekambi e Portland, Oregon.” Ellen White Biography, voliyumu 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.
Yeyongedde okufuna ebirooto n’ebyolesebwa oluvannyuma lwa 1884, naye ebyolesebwa ebyabeeranga mu lwatu byaggwa ddala nga wayise emyaka amakumi ana okuva lwe byatandika, era okutandika n’okukoma kw’ebyolesebwa eby’omu lwatu byombi byabaawo mu bibuga ebyitibwa Portland. Ekibuga ekisooka kyali ku lubalama lw’ennyanja olw’ebuvanjuba mu United States, ekisembayo kyali ku lubalama lw’ennyanja olw’ebugwanjuba. Abamu bayinza okwogera nti ensonga eno tekitegeeza kirala okuggyako kusisinkana kwa bantu, ate abalala bayinza okugamba nti ekigendererwa ky’ebyolesebwa eby’omu lwatu kyali kimaze okutuukirizibwa, n’olwekyo Mukama n’abikomya oluvannyuma lw’emyaka amakumi ana.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Ensonga entuufu eva mu okweyongera kw'obutagondera n'okujeemera eri ekirabo ky'obunnabbi ekyali kiweereddwa ekibiina ky'Abamillerite.
“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.
Bwe nnatuuka e Oakland, nnawulira obuzito mu mutima olw’embeera y’ebintu e Battle Creek, era nange nga munafu, nga sirina buyinza kubayamba. Namanya nti omuwumbo gw’okutakkiriza gwali gukola. Abo abatawulira ebiragiro ebyerambulukufu by’Ekigambo kya Katonda baali nga tebaawuliriza n’obujulizi obwabakuutira okussaayo omwoyo eri ekigambo ekyo. Bwe nnali mu kukyala e Healdsburg mu biseera by’obutiti ebyayita, nnali mu kusaba nnyo era ntikkiddwa okweraliikirira n’ennaku. Naye Mukama yagyawo ekizikiza olumu bwe nnali mu kusaba, era omusana omunene gajjula ekisenge. Malayika wa Katonda yali ku ludda lwange, era ne ndaba ng’endi e Battle Creek. Nnali mu nkiiko zammwe; nawwulira ebigambo ebyayogerwa, ne ndaba era nawwulira ebintu bye, singa Katonda ayagala, nnandisiimye bikkibwewo ddala mu kujjukira kwange emirembe gyonna. Emmeeme yange yalumibwa nnyo era ne simanya kye nkole oba kye njogeere. Waliwo ebimu bye sisobola kwogeraako. Nnalagiribwa obutategeeza muntu n’omu ku bino, kubanga bingi byali bikyali mu nzira okweyoleka.
“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.
Nagambibwa nti nkuŋaanye omusana gwe nnali nfunye era ne nguleka okwaka kwagwo kumulumikira abantu ba Katonda. Kino nnabadde nkikola mu biwandiiko ebiri mu mpapula z’amawulire. Okumala emyezi mingi, okusinga buli makya naabanguka ku ssaawa ssatu ez’ekiro ne nkuŋaanya ebintu eby’enjawulo ebyawandiikibwa oluvannyuma lw’obujulizi obubiri obwasembayo bwe nnabufunira e Battle Creek. Ne nabyawandiika ne mbibituma gyemuli mangu; naye nnali nesuddewo okulabirira obulamu bwange mu ngeri entuufu, era ekivaamu ne kiba nti nnagwa wansi w’omugugu; ebiwandiiko byange byonna tebyaggwa kusobola okutuuka gye muli mu General Conference.
“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.
Ate era, nga ndi mu kusaba, Mukama yeeyolesa yennyini. Naliwo nate mu Battle Creek. Nali mu nnyumba nnyingi era nawulira ebigambo byammwe nga mutudde ku mmeeza zammwe. Ebirambikifu by’ensonga zino ssirina kkiriza kati okubyanjula. Nsuubira obutayitibwa ddala kubyogereko. Nnalina era n’endoto eziwerako ez’amaanyi nnyo.
“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.
Eddoboozi ki lye mulikkiriza nti lye lya Katonda? Amaanyi ki Mukama ge yeeteekeddeyo okugolokosa ensobi zammwe n’okubalaga ekkubo lyammwe nga bwe liri? Amaanyi ki ag’asigadde okukolera mu ekkanisa? Bwe munaagaana okukkiriza okutuusa buli kisiikirize ky’obutakkakasa n’okusoboka kwonna okw’okwebuuzaabuza bwe kuggyibwawo, temujja kukkiriza. Okwebuuzaabuza okw’etaaga okumanya okutukkirivu tekujja kugondera kukkiriza. Okukkiriza kusinziira ku bukakafu, si ku kulaga. Mukama atusaba tugondere eddoboozi ly’obuvunaanyizibwa, newakubadde nga waliwo amaddoboozi amalala okutwetooloola agatukubiriza okugoberera ekkubo erivuganya n’eryo. Kye ketaagisa gye tuli kwekuwa obwegendereza obunywevu okusosola eddoboozi erivudde eri Katonda. Tuteekwa okuziyiza n’okuwangula okwegomba, era tugondere eddoboozi ly’omutima nga tetwoteesa wadde kutabaaganya; ne bwe kitapyaayo, eby’okukubiriza byalyo biyinza okukakkana, okwagala n’okwesunga ne bitutawala. Ekigambo kya Mukama kijja gye tuli ffe bonna abatamuwakanyizza Mwoyo gwe nga bamalirizza obutawulira wadde obutagondera. Eddoboozi lino liwulirwa mu kulabula, mu magezi, mu kunenya. Lye bubaka bwa Mukama bw’omusana eri abantu be. Bwe tulindirira okuyitibwa okunywevu okusingawo oba emmikisa emirungi ennyo, omusana guyinza okuggyibwawo, ne tusigala mu kizikiza. Obujulirwa, voliyumu 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 yalaga nti singa obujeemu obweyongera eri obuweereza bwe ng’ennabbi omukazi bubeera bulabika, “omusana guyinza okuggyibwawo, era” Obwadiventisiti obwa Laodicea buna “bulekebwa mu kizikiza.” Mu 1915, omusana gwaggyibwawo. Katonda yali era n’ali asobola ddala okutumbula nnabbi oba nnabbi omukazi buli lwe alondawo okukikola. Yatumbula Erisa okusikira Eriya, naye tewaali nnabbi mulamu eyatumbulibwa 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.
Bwe biba bikwata ku birooto n’ebyolesebwa bya Sister White, waliwo ebiseera bisatu. Ekiseera ekisooka eky’emyaka amakumi ana, mwe ebyolesebwa byajjiranga mu lwatu, nga kigendererwa kyabyo kyali okunyweza ekirabo mu mitima gy’abo abaabeeranga awo nga ebyolesebwa bibaawo. Oluvannyuma okuva mu 1884 okutuuka okufa kwe mu 1915, Sister White yafunanga ebyolesebwa n’ebirooto nga bikyali eby’okuzimba abantu ba Katonda, naye yabifunanga mu kyama. Ekiseera eky’okusatu kyatandika mu 1915, ne kireeta obujulizi nti Laodicean Adventism yali mu kizikiza ky’obujeemu.
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.
Isirayiri ey’edda eraga ekifaananyi kya Isirayiri ey’omu biro bino, era mu biro by’obujeemu obwazimbulukuka ddala ebyakiikirirwa Eli ne batabani be babiri, Hophni ne Phineas, tewaali kubikkulirwa kwa Katonda. Ensonga yali obutagondera n’obujeemu obunene bwabwe. Katonda tekyuuka.
“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.
Okulabula okulala kwali kugenda okuweebwa ennyumba ya Eeri. Katonda teyasobolanga kwogeragana ne kabona asinga obukulu n’abaana be; ebibi byabwe, ng’ekire ekizito, byazibye okubeerawo kwa Omwoyo we Omutukuvu. Naye wakati mu bubi omwana Samwiri yasigala mwesigwa eri Eggulu, era obubaka bw’okusalira omusango ennyumba ya Eeri bwe bwafuuka obutume bwa Samwiri ng’annabbi wa Waggulu Ennyo.
“‘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.
'Ekigambo kya Mukama kyali kiddeke mu biseera ebyo; tewaali kuboneezebwa kulambulukufu. Era ne kiba mu kiseera ekyo, Eri bwe yali yeebase mu kifo kye, amaaso ge ne gatandika okuziba ne n'atayinzanga kulaba; era nga ettabaaza ya Katonda tannazikira mu yeekaalu ya Mukama, awali Essanduuko ya Katonda, era Samwiri yali yeebase okwebaka; Mukama n'ayita Samwiri.' Nga ateebereza nti eddoboozi eryo lya Eri, omwana n'addukirira awali ekitanda ky'omusaseredooti, ng'agamba nti, 'Ndi wano; kubanga onnyise.' N'amuddamu nti, 'Sikuyise, mwana wange; ddayo weebake nate.' Emirundi esatu Samwiri n'ayitibwa, era emirundi esatu n'addamu mu ngeri y'emu. Awo Eri n'akakasa nti okuyita okwo okw'ekyama kwali ddoboozi lya Katonda. Mukama yali ayiseewo omuweereza we gwe yalondawo, omusajja ow'enviiri enjeru, n'ayogerezagana n'omwana. Kino kyennyini kyali kunenyezebwa okuluma naye okusaana, eri Eri n'ennyumba ye." 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.
Mu kuwuguka kw’ennyumba ya Eri tewaali kwolesebwa kw’olwatu, kubanga Ekigambo kya Mukama kyali “eky’omuwendo” mu biro ebyo. Ekigambo ky’Olwebbulaniya ekikyusiddwa nga “eky’omuwendo” kitegeeza “kibeerawo katono.” Okuva mu 1844 okutuuka mu 1884, waabewo “kwolesebwa kw’olwatu,” nga kwaweebwa eri Adiventisimu eya Laodikeya. Kino kyasookera ddala okuteekebwawo mu byafaayo by’ekiseera kya Firadelfiya mu nkung’ana ya Millerite, era mu 1856 kyatandika kulaga nti ekitambuza kya Firadelfiya kyali kiyise mu kya Laodikeya, naye okwolesebwa kw’olwatu kweyongera, kubanga Katonda mugumiikiriza era musaasi.
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.
Awo mu 1863, okujeemera amazima ag’omusingi kwatandika, naye “ebyolesebwa ebya mu lwatu” byayongera okubeerawo okutuuka mu 1884. Oluvannyuma ne wabaawo enkyukakyuka. Mu Ezekyeri essuula ey’omunaana, obuzizo buna bulagibwa nga bweyongera mu bukambwe mu mbeera yaabwo. Omwaka gwa 1884 guyimiririra okusembera ku nkomerero y’omulembe ogwasooka era n’okutandika kw’omulembe ogw’okubiri. Ebyafaayo bya Advent biraga nti mu 1881, era nate mu 1882, wabaawo okweyongera okubiri okukulu mu bujeemu.
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.
Mu 1881, Ssentebe wa General Conference (George Butler) yawandiika n’ateeka mu Review and Herald ebyawandiiko bingi, mwe yannyonnyola nti ebitundu ebimu eby’omu Baibuli byasikirizibwa okusinga ebirala; era ng’amaliriza ebyo byawandiika, yalambula n’alaga nti waliwo ebitundu eby’omu Baibuli ebyatali bisikiriziddwa. Oluvannyuma mu 1882, Uriah Smith, omukulembeze w’omulimu gw’okubunyisa ebyawandiiko, era mu kiseera ekyo nga ye mukulembeze w’omulimu gw’eby’enjigiriza, yatandika okuyigiriza nti bwe Sister White yalagaibwa eby’obunnabbi eby’omu maaso oba ebyafaayo ebitukuvu eby’edda, ebigambo bye byabanga bisikiriziddwa; naye n’agamba nti bwe yalambululanga obunafu bw’abantu b’ekkanisa ku nsonga z’obuntu bwabwe, ebigambo ebyo byabanga ndowooza ye ya muntu yekka.
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.
Mu 1881 Ssetaani, ng’ayitira mu pulezidenti w’ekkanisa, yakulembera okulumba ku lwatu ku buyinza bwa Baibuli ya King James; era mu mwaka ogwaddirira omukulembeze w’emirimu egy’okuyigiriza n’ebyawandiikibwa yakulembera okulumba okufaananako ku buyinza bw’Omwoyo gw’Obunnabbi. Okuva mu 1884, obujulizi bugamba nti mu biro ebyo tewaali kwolesebwa ku lwatu. Okuva mu 1863 okutuuka mu 1881, okujeemera kwali kumaze okwongera waggulu ne kuyingizaamu Baibuli n’Omwoyo gw’Obunnabbi, era tekikyalaga kugaanirwa kw’emisingi kyokka.
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.
Ebivume ebina ebyalabisibwa mu Ezekyeri essuula omunaana, bikolebwa abakadde, ababakiikirira obukulembeze bwa Yerusaalemi, obwatandika ng’ekitongole kya kkanisa eky’amateeka nga Laodicean Adventism mu 1863. Mu kiseera ekyo waliwo ekiwandiiko ekyateekebwa mu Review and Herald, abannabyafaayo abamu bagiteeka ku bwawandiisi bwa James White, newaakubadde obukakafu obw’ekiwandiiko businga kulaga Uriah Smith nga ye mwandisi ddala. Wadde kiri kityo, omukolimiro ogw’okuddaggamu okuzimba Yeriko gwatuukirira mu lwatu ku James White, era Uriah Smith ye yali eyatonda chaati ey’obulimba ey’omwaka 1863. Okutuuka mu 1881, pulezidenti wa General Conference yali ateeka biwandiiko mu Review and Herald ebyajjegaana obuyinza obujjuvu bwa Baibuli, era mu mwaka ogwaddirira Uriah Smith yatandika okulumba obuyinza bwa Spirit of Prophecy.
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.
Abasajja ab’edda abaabadde baasubirwa okuba abakuumi baali bakulembedde olulumba olweyolekera olwatandikira ku kulumba amazima ag’ensinzizo agaakiikirirwa mu kirooto kya Miller era ne galambululirwa ku bipande bibiri bya Habakkuku. Okuvayo ne batandika okulumba abajulizi babiri b’e Bayibuli, n’Omwoyo gw’Obunnabbi. Mu biseera ebyo bye bimu (mu ntandikwa ya myaka gya 1880), omukulembeze w’omulimu gw’ebyobulamu, John H. Kellogg, yatandika okuyingiza enkola y’emizimu ey’e pantisimu mu bukulembeze bw’ekkanisa. Mu 1881, James White yaziikibwa, era Mukyala White yali wakati mu bujeemu obwabadde bweyongera, obw’abakulembeze b’eby’enjigiriza, ebyobulamu n’enteekateeka y’obufuzi bw’ekkanisa.
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:
Obubaka obwatuuka mu 1856, obwali omusana ogwongereddwa ogw’‘ebiseera musanvu’, era n’obubaka eri Lawodikiya, bwali bwagaanyiziddwa; era Mukama yagenderera okuddamu obwo obubaka nyini ku Lukiiko Olukulu e Minneapolis mu 1888, okuyita mu bubaka obwaweebwa Abakadde Jones ne Waggoner. Obubaka bwabwe te bwali bubaka bupya; era bwe Sista White yayogerera abo abagaana obubaka bwabwe, yalaga nti abajeemu baalowooza nti okujeemera kwabwe obubaka bwa Jones ne Waggoner kwe kwali okutuukiriza obuvunaanyizibwa bwabwe okulwanirira ensalo enkadde, ezo era ze emisingi egy’edda. Obujeemu bwabwe bwalaze nti okutuuka mu 1888 tebakyali bategeera nti amazima ag’omusingi gakiikirira obutuukirivu bwa Kristo. Nga ayogera ku nsalo enkadde n’amateeka ga William Miller, yagamba nti:
“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.
Tulina okumanya ffe ffennyini obukristaayo bwe buki, amazima kye ki, okukkiriza kwe twafuna kuli ki, n’ebiragiro bya Bayibuli—ebiragiro bye twawereddwa okuva eri obuyinza obusukkiridde. Waliwo bangi abakkiriza nga tebalina nsonga gyebasimbira okukkiriza kwabwe, nga tebalina obujulizi obumala ku mazima g’ensonga. Bwe wabaawo endowooza evaayo egasaana n’ebirowoozo bye baabadde beekozezza edda, bonna baba bategekedde okugikkiriza. Tebalowooza okuva ku kivuddeko okutuuka ku kivuddemu, okukkiriza kwabwe tekulina musingi gw’amazima, era mu kiseera ky’okugezibwa balizuula nti bazimbye ku musenyu.
“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.
Oyo abeera asanyufu n’akkiriza nti okumanya kwe okw’essaawa eno okutali kwatuukirivu ku Byawandiikibwa kumumala okulokolebwa, abeera yeewummudde mu bukuusa obw’obulabe obw’okufa. Waliwo bangi abatajjuziddwa bulungi n’ebiwakanya ebiva mu Byawandiikibwa, ebyandibayambye okuzuula ensobi n’okulangira ennono n’obukomisayo bwonna obwateekeddwawo ng’amazima. Setaani aleese endowooza ze mu kusinza Katonda, alyoke avunduze obutereevu bw’Enjiri ya Kristo. Bangi abegamba nti bakkiriza amazima ag’essaawa eno tebamanyi ki ekifuga okukkiriza okwaawaayo edda eri abatukuvu, Kristo mu mmwe, essuubi ly’ekitiibwa. Bateebereza nti balwanirira obubonero obw’edda, naye tebali bagumu era tebafaayo. Tebamanyi kye kitegeeza okutunga mu bumanyirivu bwabwe era okubeera n’omutindo omutuufu ogw’okwagala n’okukkiriza. Si basomi ba Bayibuli abennyongeddeko; balina obugayaavu era batakyetegereza. Bwe zibuka enjawulo z’ebirowoozo ku ebyawandiiko, abo abatayigira nga balina ekigendererwa era abatasazeewo kye bakkiriza bava ku mazima. Kiteekwa okusimbibwa mu mitima gya bonna obwetaavu bw’okunoonya n’obunyiikivu mu mazima ga Katonda, balyoke bamanye nti ddala bamanyi amazima kye kiri. Abamu bagamba nti balina okumanya kungi ne bakkuta n’embeera yaabwe, nga tebalina bugumu bw’omulimu, newaakubadde okwagala okunyiikira eri Katonda n’eri emyoyo Kristo lwe yawaayo obulamu bwe, okusinga eby’abo abatamanyi Katonda. Tebasoma Bayibuli okweyambayo amasavu n’obufuta mu myoyo gyabwe. Tebategeera nti ddala eddoboozi lya Katonda libayogerako. Naye bwe twagala okutegeera ekkubo ery’obulokozi, bwe twagala okulaba okumyansa kw’Enjuba ey’obutuukirivu, tuteekwa okuyiga Byawandiikibwa nga tulina ekigendererwa; kubanga ebisuubizo n’obunnabbi bya Bayibuli bireeta okumyansa okutereevu okw’ekitiibwa okutangaza ku nteekateeka entukuvu ey’okununulwa, ate nga amazima gano amanene tegategeerekebwa bulungi. Ebyawandiikibwa eby’omwaka gwa 1888, omuko 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.
Ebigambo bino byaggyibwa mu bujulizi bwe mu kiseera kya 1888, era alaga nti abajeemu bazimba omusingi ku musenyu, newankubadde nga tebakimanyi. Agamba nti, "Abangi nnyo abeyita nti bakkiriza amazima ag’omu biseera bino, tebamanyi kiki ekirimu mu kukkiriza okwaweerezebwa abatukuvu omulundi gumu—Kristo mu mmwe essuubi ly’ekitiibwa. Balowooza nti balwanirira emisingi egy’edda, naye bali owotovu era tebafa ku nsonga." Abalaga nga bakyali mu mbeera ya Lawodikiya, kubanga bali "owotovu." Era alaga "okukkiriza okwaweerezebwa abatukuvu omulundi gumu—Kristo mu mmwe essuubi ly’ekitiibwa." Kristo ye Mwamba ogw’emirembe gyonna, era nga Omwamba ogw’emirembe gyonna, akiikirira amayinja ag’omuwendo ag’ekirooto kya 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.
Okulabula kuzze: Tewali kya kukkirizibwa kuyingira ekinaatabangula omusingi gw’okukkiriza gwe tubadde tuzimbirako okuva lwe obubaka bwajja mu 1842, 1843, ne 1844. Nali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, ng’omwesigwa ku kitangaala Katonda kye y’atuwadde. Tetuteekateeka kuggyawo ebigere byaffe ku pulatifoomu mwe byateekebwa nga buli lunaku twanoonyanga Mukama mu kusaba okunywevu, nga tunoonyanga ekitangaala. Olowooza nti nandyinza okusuula ekitangaala Katonda kye yampa? Kiteekwa okuba ng’Ejjinja ery’emyaka gyonna. Kibadde kinnondera ekkubo okuva lwe Katonda yampa. Review and Herald, Epreli 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.
Alambulula amazima ag’amaanyi agakwata ku bajeemu, be basajja abakadde ba Ezekyeri, ng’agamba nti, “Tebalowooza okuva ku kireetera okutuuka ku ekivamu.” Ababi tebasobola wadde tebakkiriza kulowooza okuva ku kireetera okutuuka ku ekivamu. Ekivuddeko eky’Olukiiko Olukulu lwa 1888 kyali kya bujeemu nnyo okutuusa Mukyala White lwe yasalawo okugenda, naye omalayika eyamukulembera n’amulagira nti ateekwa okusigala era okuwandiika ebyafaayo ebifaanagana n’obujeemu bwa Korah, Dathan ne Abiram. Obujeemu bw’abasajja abakadde bwe bwali ekivamu, ate ekireetera kyali okugaana obubaka bwa Laodikeya obwajja n’omusana ogweyongedde ogw’ “emirundi musanvu” mu 1856, ne byeyongera ne bifuuka obujeemu obulwanyisa emisingi mu 1863, ne kireetera okulumba okusooka Baibuli, oluvannyuma Omwoyo gw’Obunnabbi, wamu n’okuleetawo spirituwalizimu 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.
Kituufu nti, mu byafaayo, abannabyafaayo ab’edda bamaze ebbanga ddene nga bakikisa amazima agakwata ku bujeemu mu buswaswa, mu nnono, mu mpisa ne mu ngero z’obulimba; kubanga abo abetaba mu bujeemu obw’ekika ekyo bulijjo bagezaako okugisa obujulizi.
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.
Zibasanze abo abanoonya nnyo okukweka ebiteeso byabwe eri Mukama, era ebikolwa byabwe biri mu kizikiza, ne bagamba nti, Ani atulaba? era ani atumanyi? Isaaya 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).
Abasajja Isaaya b’ayogera eri mu olunyiriri olwo be b’ategeeza nga “abannyoomi abafuga abantu bano mu Yerusaalemi,” era be bakkadde b’omu biseera eby’edda abaali ba kubeera abakuumi b’abantu mu kitabo kya Ezekyeri essuula ey’omunaana. Mu bujulizi bwa Ezekyeri, ku ky’ennyoomo eky’okubiri, ekiraga omulembe ogw’okubiri mu Obudiventisiti, baddamu ebibuuzo abannyoomi ba Isaaya bye babuuza, “kubanga bagamba nti, Mukama tatulaba; Mukama asudde ensi” (Ezekyeri 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.
“Zibasanze” zilangiriddwa ku abo abakyusa ebyafaayo abagezaako okukweka amazima g’obujeemu obwatuusaako era ne bubaawo mu 1888.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza 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.
Nteekwa okwogera naawe ku nsonga z’enkungaana ezaabadde e Minneapolis. Mu kiseera ekimu nasalawo okufuluma mu nkungaana kubanga nalaba era ne nnawulira omwoyo ogw’okuwakanya ogwamaanyi ennyo ogwali gusinga. Saasobola na kaseera konna kukkiriza omwoyo ogwo ogwabadde gukolera ku Muganda Morrison ne Muganda Nicola n’obuyinza obulamulirizi. Siyinza na kaseera konna kubuusabuusa ku ngeri y’omwoyo gwe wabadde. Mazima, tegwali Omwoyo gwa Katonda, era olw’okutya nti oyinza okweyongeramu mu bulimba buno, kati nkwandikira.
“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.’
Ekiro ekyaddirira oluvannyuma lw’okusalawo obutayongerayo kubeera e Minneapolis, mu kirooto oba mu kwolesebwa kw’ekiro—siiyinza kukakasa bulungi ekyaki—omuntu omuwanvu, alabika ng’alina obukulembeze obw’amaanyi, yantwalira obubaka n’andaga nti kyali ky’okwagala kwa Katonda nti nnyimirire ku kifo ky’obuvunaanyizibwa kyange, era nti Katonda yennyini y’anaabanga omuyambi wange era anannyweza njogere ebigambo by’anaampa. N’agamba nti, ‘Ku mulimu guno Mukama akusimuse. Engalo ze ez’olubeerera ddala ziri wansi wo. Mu lukungaana luno wajja okuvaamu okusalawo okutuukira ku bulamu oba ku kufa; si kitegeeza nti waliwo alina kuzikirira, naye okwenyumiriza okw’omwoyo n’okweesiga ggwe wekka bijja kuggala oluggi, Yesu n’amaanyi g’Omwoyo Omutukuvu ne tebakirizibwe okuyingira. Balifuna omukisa omulala okuggibwako obulimba, ne beenenya, ne batula ebibi byabwe, ne bajja eri Kristo ne bakyuke, era alibawonya.’
“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.’
Yagamba nti, 'Ngoberera nze.' Nnagoberera omulambuzi wange era yantwala mu nnyumba ez'enjawulo mwe ab'oluganda baatuuza amaka gaabwe, era n'agamba nti, 'Mwulirize ebigambo ebiyogereddwa wano, kubanga byawandiikiddwa mu kitabo ky'ebyawandiiko, era ebigambo bino biriba n'amaanyi ag'okusalira omusango ku bonna abenyigira mu mulimu guno ogutagoberera omwoyo gw'amagezi oguva waggulu, naye ogugoberera omwoyo ogutava waggulu, wabula oguva wansi.'
“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.
Nawuliriza ebigambo ebyayogerwa ebyandibadde biteekwa okuleetera buli omu ku baabyogedde okukwatibwa ensonyi. Ebigambo eby’okunyooma byava eri omu ne bigenda eri omulala, nga banyooma baganda baabwe A. T. Jones, E. J. Waggoner, ne Willie C. White, era nange. Ekifo kyange n’omulimu gwange baabyogerako obutaliiko kikomo abo abaalina okubeeranga nga bakola omulimu ogw’okwetoowaza emyoyo gyabwe mu maaso ga Katonda era nga bateeka emitima gyabwe mu nteeka entuufu. Kyali nga kibanyumira okwefumiitiriza ku bibi ebyolekerwa mu bwongo byokka n’ebyo bye beeyiinira ku baganda baabwe n’omulimu gwabwe, ebyatali na musingi mu mazima, era mu kubuusabuusa n’okwogera n’okuwandiika ebigambo ebikambwe, ebiva mu kubuusabuusa, n’okubuuzaamu, n’obutakkiriza.
“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.
"Omulambuzi wange n’agamba nti, ‘Kino kyawandiikiddwa mu bitabo nga kiri ku ludda olulwanyisa Yesu Kristo. Omwoyo guno tegusobola kugattagana n’Omwoyo gwa Kristo, ogw’amazima. Batamiddwa mu mwoyo ogw’okuwakanya, era tebamanyi, nga bwe kitaba ku mutamiivu, omwoyo ki ogulawula ebigambo byabwe oba ebikolwa byabwe. Ekibi kino ky’okusobyera Katonda mu ngeri ey’enjawulo. Omwoyo guno, nga bwe kyali ku mwoyo eyakubiriza Abayudaaya okukola omukago gw’okubuusabuusa, okunenya, era n’okufuuka abaketta ku Kristo, Omulokozi w’ensi, tegulina n’akatono kufaanana n’Omwoyo gw’amazima n’obutuukirivu.’"
“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.
Nategezebwa omulambuzi wange nti waaliwo omujulizi ku kwogera okutaliimu Kristo, emboozi z’ekivuyo ezalaga omwoyo ogwavaako ebigambo ebyo. Bwe baayingira mu bisenge byabwe, bamalayika ababi ne bayingira nabo, kubanga baaggalira Omwoyo wa Kristo oluggi era ne batawulira ddoboozi lye. Tewaaliwo kwewombeeka kw’emmeeme mu maaso ga Katonda. Eddoboozi ly’okusaba lyawulirwangako mpaawo, naye okunenyeza, n’ebigambo ebyagaziyizibwa, n’enteeberezo n’okulondoola, n’okusanira n’obuggya, n’okwebuuzaabuza okw’obubi, n’okubekaako emisango gya bulimba byali byasaasaanye. Singa amaaso gaabwe gaabadde gabikkuddwa, baandabbye ekibadde kibakankanya, okwesanyusa kw’abamalayika ababi. Era baandabbye n’Omukuumi eyawulira buli kigambo n’abiwandiika mu bitabo by’eggulu.
“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.
"Nategeezebwa nti mu kiseera kino kyandibadde kya bwereere okusalawo kwonna ku bifo bye tuyimirirako ku nsonga z'enjigiriza, ku ky'amazima bwe kiri, oba n'okusuubira omwoyo gw'okunoonyereza mu bwenkanya, kubanga waaliwo ekibiina eky'okukwatagana ekyateekebwawo ekyasalawo obutakkiriza kukyusibwa kwa birowoozo ku nsonga yonna oba ku kifo kyonna bye baabadde bamaze okukkiriza, nga Abayudaaya nabo bwe tebaakkiriza. Waliwo bingi bye nnayogererwako Omukulembeze wange, naye sirina lukusa kubiwandiika. Nnasanga nti ntudde waggulu mu kitanda, ndi mu mwoyo gw'ennaku n'okweraliikirira, era n'omwoyo ogw'okukkakana okunywerera ku kifo kyange eky'obuvunaanyizibwa okutuuka ku nkomerero y'olukung'aana, oluvannyuma ne ndindirira ebiragiro by'Omwoyo wa Katonda ebingamba engeri gyenditambuzaamu n'ekkubo lyendigoberera." The 1888 Materials, 277, 278.