If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Niba waritegereje neza umurongo wa nyuma wo mu nyandiko ibanziriza iyi, mwari kubona isoko y’umwimerere y’uwo murongo iboneka mu gitabo *Early Writings*, A. G. Daniells avuga ko yajyanye mu kiganiro yagiranye na Mushiki wa Mugore White mu mwaka wa 1910 ku byerekeye “the daily.” Abari barimo gukora umurimo wo gushinga “ikinyoma” cy’uko “the daily” gihagarariye umurimo wa Kristo mu buturo bwera, bari bakeneye guca intege no gutesha agaciro ishyigikira rya Mushiki wa Mugore White, ritaziguye kandi risobanutse, ryemeraga neza igitekerezo cy’ukuri cyatangwaga ku batangaga ijwi ryo gutangaza isaha y’urubanza. “Ikinyoma” bahimbye ni uko umuburo umwe rukumbi Mushiki wa Mugore White yavugagaho by’umwihariko ari umuburo wo gushyiraho ibihe byagenwe. Ibyo ni byo Arthur White akora uko ashoboye ngo ashinge mu mwandiko w’ubuzima bwe, kandi ni byo se, umuhungu wa Ellen White, na Daniells bageragezaga kugaragaza binyuze muri icyo kiganiro cyahimbwe.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Nk’uko byamaze kugaragazwa, nta nyandiko n’imwe ibika ikiganiro cyabaye hagati ya Mushiki wa White na Daniells ku byerekeye “ibya buri munsi.” Icyo kiganiro bakeka ko cyabaye cyatangajwe gusa mu 1931. Niba Mushiki wa White yarashyigikiye mu kiganiro cyo mu 1910 inyigisho ya Daniells yari yarayobye ku byerekeye “ibya buri munsi,” ni kuki we, uwo Mushiki wa White yagaragaje ko yari umunyamwete mu guteza imbere icyo gitekerezo cye, yaba yaracecetse ku byerekeye ko yamushyigikiye mu gihe cy’imyaka makumyabiri n’umwe? Ntiyari ikiganiro, ahubwo yari ihimbano.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Ihindurwa ry’iyo kiganiro ryashatse gushyira imiterere y’amagambo ye yerekeye “ibyahoraho” nk’aho byari ikintu cy’inyongera gusa ku muburo we urwanya gushyiraho ibihe, kandi Arthur White yashyize ibimenyetso bye kuri icyo kinyoma mu buryo yagaragaje amateka yo mu 1931. Nk’Umukristo, yagombaga kuba yaratangaje gusa amateka uko ari, akareka gukosora amateka agamije kuyahindura akabivana mu kibazo. Twasoreje inyandiko iheruka ku gice cyo mu 1850, ari na cyo igice cyo muri Early Writings cyakomotseho. Iryo jambo ryabanje kugaragara mu 1850, muri Review, hanyuma rikongera kugaragara mu gitabo Experience and Views. Ku ncuro ya gatatu rigaragara mu gitabo Early Writings, ariko mu ihindurizwa ryarwo rijya mu gitabo Early Writings habayeho impinduka zimwe na zimwe. Ariko kandi, ntitwavuga ko inyandiko nyinshi zo muri Spirit of Prophecy zahinduwe nk’uko bamwe babivuga mu mugambi wabo wo gutesha agaciro umurimo we.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Uwiteka yanyeretse ko igishushanyo cyo mu wa 1843 cyayobowe n’ukuboko kwe, kandi ko nta gice na kimwe cyacyo cyagombaga guhindurwa; ko imibare yari imeze nk’uko yashakaga ko iba. Ko ukuboko kwe kwari kuri cyo kandi guhisha ikosa ryari muri imwe mu mibare, ku buryo nta n’umwe washoboraga kuribona, kugeza igihe ukuboko kwe kwavanwagaho.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Hanyuma mbona ibyerekeye ‘Iby’iteka,’ ko ijambo ‘igitambo’ ryongereweho n’ubwenge bw’abantu, kandi ko ritari mu mwandiko; kandi ko Uwiteka yahaye imyumvire ikwiriye yacyo abatanze ubutumwa bw’isaha y’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku myumvire ikwiriye y’‘Iby’iteka;’ ariko kuva mu 1844, mu rujijo, hakiriwe indi myumvire, maze umwijima n’urujijo birakurikiraho.” Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Uyu murongo wabanje gusohoka mu gitabo cyitwaga *The Present Truth* mu mwaka wa 1849, ariko uza gusohorwa no muri *Review and Herald* mu Ugushyingo 1850. Mu nyandiko y’umwimerere, Mushiki waacu White avuga mu buryo butaziguye ko yandikaga ibintu byinshi Umwami yari aherutse kumwereka, kandi nubasoma iyo ngingo yose muzabona ko havugiwemo ingingo nyinshi. Hari ingingo nk’izi zitandukanye zigera hafi kuri makumyabiri yeretswe. Icy’ingenzi ni uko, mu ngingo y’umwimerere, ingingo yitwa “the daily,” n’ingingo yerekeye “time setting” byari ibyahishuwe bibiri bitandukanye mu byo yeretswe.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Mu nyandiko y’umwimerere byari byaragaragajwe mu bika bitandukanye. Igihe icyo gice cyongeye gucapwa muri *Experience and Views*, abanditsi bahuje igika aho Mushiki wa White ashyigikira uko abapayiniya basobanuraga “iby’iteka,” n’igika gikurikira kiburira abantu kwishyiriraho igihe. Uko musoma umwimerere, mwite ku buryo ku ngingo zimwe na zimwe hashyizwaho ishimikiro hakoreshejwe Inyuguti Nkuru. Mu gika aho yemeza uko abapayiniya basobanuraga “iby’iteka,” yanditse Ijambo Iteka mu nyuguti nkuru, naho mu gika gikurikira yandika ijambo Igihe mu nyuguti nkuru, bityo agaragaza itandukaniro risobanutse hagati y’izo ngingo ebyiri yeretswe.
“Dear Brethren and Sisters,
“Bene Data na Bashiki bacu,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Nifuza kubaha ishusho ngufi y’ibyo Umwami aherutse kunyereka mu iyerekwa. Neretswe ubwiza buhebuje bwa Yesu, n’urukundo abamarayika bafitanye. Marayika aravuga ati—Mbese ntimubona urukundo rwabo?—murukurikize. Ni ko n’ab’Imana bagomba gukundana. Ahubwo icyaha nikigushinjweho wowe ubwawe kuruta uko cyagushinjwa umuvandimwe. Nabonye ko ubutumwa ngo ‘mugurishe ibyo mufite mutange imfashanyo’ butaratanzwe, na bamwe, mu mucyo wabwo usobanutse; ko umugambi nyakuri w’amagambo y’Umukiza wacu utaragaragajwe neza. Nabonye ko umugambi wo kugurisha atari uwo guha abashoboye gukora no kwitunga; ahubwo wari uwo gukwirakwiza ukuri. Ni icyaha gutunga no korohereza mu bunebwe abashoboye gukora. Bamwe bagize ishyaka ryo kujya mu materaniro yose; atari uguhimbaza Imana, ahubwo ari ku bw’‘imitsima n’amafi.’ Bene abo byarushaho kuba byiza bagumye mu rugo bakora imirimo n’amaboko yabo, ‘ikintu cyiza,’ kugira ngo babone ibyo bakemurira abo mu miryango yabo, kandi babone n’icyo batanga kugira ngo bashyigikire umurimo w’agaciro w’ukuri kw’iki gihe.”
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
“Bamwe, nabonye, bari baribeshye mu gusabira abarwayi gukira imbere y’abatizera. Nihagira urwaye muri twe, agatumiza abakuru b’itorero ngo bamusengere, nk’uko bivugwa muri Yakobo 5:14, 15, dukwiriye gukurikiza urugero rwa Yesu. Yirukanye abatizera mu nzu, maze akiza umurwayi; ni ko natwe dukwiriye gushaka gutandukanywa no kutizera kw’abadafite kwizera, igihe dusabira abarwayi bo muri twe.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Hanyuma nongeye ku gihe Yesu yajyanaga abigishwa be bonyine, mu cyumba cyo hejuru, akabanza kubakaraba ibirenge, maze akabaha kurya ku mutsima umenetse, ushushanya umubiri we umenetse, n’umutobe w’uruzabibu ushushanya amaraso ye yamenetse. Nabonye ko bose bakwiriye kubikora babyumva neza, kandi bagakurikiza urugero rwa Yesu muri ibyo bintu, kandi ko, igihe bitabira ayo mategeko yera, bakwiriye kwitandukanya n’abatizera uko bishoboka kose.”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Nuko neretswe ko ibyago birindwi bya nyuma bizasukwa nyuma y’uko Yesu avuye mu Buturo Bwera. Marayika aravuga ati—Ni uburakari bw’Imana n’ubw’Umwana w’Intama butera kurimbuka cyangwa gupfa kw’ababi. Ku ijwi ry’Imana, abera bazaba abanyamaboko kandi bateye ubwoba nk’ingabo zifite amabendera; ariko icyo gihe ntibazasohoza urubanza rwanditswe. Isohozwa ry’urwo rubanza rizaba ku iherezo ry’imyaka 1000.”
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Nyuma y’uko abera bahinduwe bakambara ukudapfa, maze bakazamuranwa hamwe, bakakira inanga zabo, amakamba yabo, n’ibindi, kandi bakinjira mu Murwa Wera, Yesu n’abera bicara guca imanza. Ibitabo birafungurwa, igitabo cy’ubugingo n’igitabo cy’urupfu; igitabo cy’ubugingo kirimo imirimo myiza y’abera, naho igitabo cy’urupfu kirimo imirimo mibi y’abanyabyaha. Ibyo bitabo byagereranyijwe n’Igitabo cy’Amategeko, ari cyo Bibiliya, kandi baciriwe imanza bakurikije cyo. Abera, bahuje umutima na Yesu, baca urubanza ku bapfuye b’abanyabyaha. Dore mwa bantu mwe! ni ko marayika yavuze, abera bicara baca imanza, bahuje umutima na Yesu, kandi bagenera buri munyabyaha ibikwiriye, bakurikije imirimo yakorewe mu mubiri, kandi byandikwa ku mazina yabo ibyo bagomba kuzahabwa, igihe cyo gushyira mu bikorwa urubanza. Ibi, nabonye, ni byo byari umurimo w’abera hamwe na Yesu, mu Murwa Wera mbere y’uko umanuka uza ku isi, mu gihe cy’imyaka 1000. Hanyuma, ku iherezo ry’iyo myaka 1000, Yesu n’abamarayika, hamwe n’abera bose bari kumwe na we, bava mu Murwa Wera; kandi igihe amanukana na bo aza ku isi, abapfuye b’abanyabyaha barazuka, maze n’abagabo nyir’izina ‘bamucumise’ na bo, bamaze kuzuka, bazamurebera kure bamubona mu bwiza bwe bwose, ari kumwe n’abamarayika n’abera, kandi bazaboroga bamuzize. Bazabona ibimenyetso by’imisumari mu biganza bye no mu birenge bye, n’aho bamucumise icumu mu rubavu rwe. Ibyo bimenyetso by’imisumari n’icumu ni byo bizaba ubwiza bwe icyo gihe. Ni ku iherezo ry’imyaka 1000 Yesu ahagarara ku Musozi wa Elayono, maze uwo Musozi ugacikamo kabiri, ugahinduka ikibaya kinini cyane, kandi abahunga muri icyo gihe ni abanyabyaha bari bamaze kuzuka. Hanyuma Umurwa Wera uramanuka maze ugatura kuri icyo kibaya.”
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
“Maze Satani yuzuza umwuka we mu babisha bazuwe. Arabaryarya ababwira ko ingabo ziri muri wa Murwa ari nke, naho ingabo ze zikaba ari nyinshi, kandi ko bashobora kunesha abera no kwigarurira uwo Murwa. Igihe Satani yari ahamagaza ingabo ze kugira ngo aziteranye, abera bo bari muri wa Murwa, bareba ubwiza n’ikuzo bya Paradizo y’Imana. Yesu yari abayoboye imbere. Mu kanya gato, Umukiza mwiza aratubura mu bandi bacu; ariko bidatinze twumva ijwi rye ryiza rivuga riti: ‘Nimuze, mwa bahiriwe na Data, muragwe ubwami mwateguriwe uhereye ku kuremwa kw’isi.’ Dukikiza Yesu, maze akimara gukinga amarembo y’uwo Murwa, umuvumo uca uvugwa ku babisha. Amarembo arahungwa. Maze abera bakoresha amababa yabo bazamuka ku gasongero k’urukuta rw’uwo Murwa. Yesu na we yari hamwe na bo; ikamba rye ryasaga n’irimurika kandi rifite ikuzo. Ryari ikamba riri mu rindi kamba, ari arindwi mu mubare. Amakamba y’abera yari akozwe muri zahabu itunganye cyane, arimbishijwe inyenyeri. Mu maso habo harabagiranaga ikuzo, kuko bari bafite ishusho nyakuri ya Yesu; kandi uko bazamukaga, bakagenda bose hamwe berekeza ku gasongero k’uwo Murwa, natwawe n’ibyo nabonaga.”
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“Maze abanyabyaha babona ibyo bari baratakaje; maze umuriro uva ku Mana ubahumekerwaho, urabarimbura. Uko ni ko gucira urubanza kwashyizwe mu bikorwa. Nuko abanyabyaha bahabwa ibikwiranye n’ibyo abera, bahuje na Yesu, bari barabagereye muri iyo myaka 1000. Uwo muriro nyine wavuye ku Mana warimbuye abanyabyaha, ni wo watunganyije isi yose. Imisozi yamenaguritse kandi y’igicucu gicagase yashongeshejwe n’ubushyuhe bukaze, n’ikirere na cyo, kandi ibimeze nk’ibyatsi byumye byose birakongoka. Hanyuma umurage wacu uradukingurirwa imbere, ufite ubwiza n’ikuzo, maze twaragwa isi yose yahinduwe nshya. Twese dusakuza n’ijwi riranguruye tuti, Icyubahiro, Aleluya.”
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Nabonye kandi ko abashumba bakwiriye kugisha inama abo bafite impamvu zo kwizera no kubagirira icyizere, ari bo bagumye mu butumwa bwose kandi bashikamye mu kuri kose kw’iki gihe, mbere y’uko bashyigikira ingingo nshya iyo ari yo yose ifite akamaro, bashobora gutekereza ko Bibiliya iyishyigikira. Bityo abashumba bazaba bunze ubumwe rwose, kandi ubumwe bw’abashumba buzumvikana mu itorero. Nabonye ko inzira nk’iyo yaburizamo amacakubiri ateye agahinda, kandi icyo gihe nta kaga kabaho ko umukumbi w’igiciro cyinshi watandukanywa, n’intama zigatatanywa, zidasigaranye umushumba.”
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“Ku wa 23 Nzeri, Umwami yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, kandi ko imbaraga zo gukora uyu murimo wo guteranya zigomba kongerwa kabiri. Mu gihe cyo gutatanywa, Isirayeli yarakubiswe kandi iratanyagurwa; ariko noneho, muri iki gihe cyo guteranywa, Imana izakiza kandi ihambire ibikomere by’ubwoko bwayo. Mu gihe cyo gutatanywa, imihati yakoreshejwe mu kwamamaza ukuri yagize ingaruka nke cyane, isohoza bike cyane cyangwa ntigire icyo igeraho; ariko mu gihe cyo guteranywa, ubwo Imana yashyizeho ukuboko kwayo ngo iteranye ubwoko bwayo, imihati yo kwamamaza ukuri izagera ku ngaruka yari igenewe. Bose bagomba kugira ubumwe no kugira ishyaka muri uwo murimo. Nabonye ko biteye isoni ko hagira n’umwe yifashisha igihe cyo gutatanywa nk’ingero zo kutuyobora ubu muri iki gihe cyo guteranywa; kuko iyo Imana itadukorera ubu ibirenze ibyo yadukoreye icyo gihe, Isirayeli ntiyari kuzigera iteranywa. Ni ngombwa ko ukuri gutangazwa mu rupapuro, nk’uko kubwirizwa.”
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Umwami yanyeretse ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko kwe, kandi ko nta gice na kimwe cyayo cyagombaga guhindurwa; ko imibare yari imeze nk’uko yashakaga ko iba. Ko ukuboko kwe kwari kuri yo kandi guhisha ikosa ryari muri imwe mu mibare, kugira ngo hatagira uwaribona, kugeza ubwo ukuboko kwe kwakuweho.
“Then I saw in relation to the “Daily,” that the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
“Hanyuma mbona, ku byerekeye ‘Ihoraho,’ ko ijambo ‘igitambo’ ryarongeweho n’ubwenge bw’abantu, kandi ko ritari iryo mu mwandiko; kandi ko Uwiteka yahaye uko kuyumva nyakuri abatanze ubutumwa bw’igihe cy’urubanza. Igihe ubumwe bwari buhari, mbere ya 1844, hafi ya bose bari bahuje ku buryo nyakuri bwo gusobanukirwa ‘Ihoroho;’ ariko kuva mu 1844, muri urwo rujijo, hakiriwe ibindi bitekerezo, maze hakurikiraho umwijima n’urujijo.”
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Uwiteka yangaragarije ko Igihe kitabaye ikigeragezo kuva mu wa 1844, kandi ko igihe kitazongera na rimwe kuba ikigeragezo.
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Hanyuma neretswe bamwe bari mu buyobe bukomeye, bavuga ko abera bakiri kuzajya i Yerusalemu ya Kera, n’ibindi, mbere y’uko Umwami aza. Igitekerezo nk’icyo kigamije gukura ibitekerezo n’inyungu ku murimo Imana ikora muri iki gihe, munsi y’ubutumwa bwa marayika wa gatatu; kuko niba tugomba kujya i Yerusalemu, noneho ibitekerezo byacu bizahora biri yo mu buryo bw’umwimerere, kandi ubutunzi bwacu buzabuzwa gukoreshwa mu bundi buryo, kugira ngo abera bagezwe i Yerusalemu. Nabonye ko impamvu baterekejwe ngo bajye muri ubu buyobe bukomeye, ari uko batigeze bavuga ibyaha byabo ngo babireke, ibyo bamazemo imyaka myinshi ishize.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Uyu mwandiko utangira uvuga uti: “Ndashaka kubagezaho mu ncamake ngufi ibyo Uwiteka aherutse kunyereka mu iyerekwa.” Hari ingingo nyinshi zagaragajwe, kandi ntiyahuje igika kivuga “iby’ituro rya buri munsi” n’igika gikurikiyeho. Ibyo byakozwe nyuma n’abanditsi bashyize uwo mwandiko mu gitabo Experience and Views, hanyuma nyuma yaho mu gitabo Early Writings. Mu gitabo Experience and Views, abanditsi bakuyemo ibika umunani bya mbere, kandi bahuza ibika byavugaga ibyo yeretswe ku “ituro rya buri munsi” n’ibyerekeye gushyiraho ibihe. Experience and Views yasohowe mu 1851, hanyuma Early Writings isohorwa mu 1882.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Ibyanditswe byo Mu Mbere byari, mu by’ukuri, bya bice bine bimwe byari byarasohotse mu gitabo Experience and Views, ariko hari itandukaniro rimwe rikomeye. Mu gitabo Experience and Views, agace kagizwe n’interuro imwe kavugaga iby’ishyirwaho ry’igihe kahujwe n’agace kabanjirije kavugaga iby’“ibya buri munsi.” Hanyuma agace kari gasanzwe gakurikira agace kavugaga iby’ishyirwaho ry’igihe karashyizwemo. Mu gitabo Early Writings, agace kavanywe mu yindi nteruro yo muri Experience and Views kashyizwe hagati y’agace ubu kavuga byombi, ari byo “ibya buri munsi” n’ishyirwaho ry’igihe, mu gihe mbere kari gakurikijwe n’agace kasobanuraga impamvu bitari byo kujya mu ngendo nyobokamana i Yerusalemu ya kera.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Igika cyavanywe ku rundi rupapuro rwa *Experience and Views*, hanyuma kigashyirwa mu gace ka *Early Writings*, cyarushijeho gusa kongera urujijo ku byerekeye “iby’igihe cyose” rwari rwaratangiye kuva mu 1844. Icyo gika nticyari kiri mu nkuru y’umwimerere ya Sister White ivuga ibyerekeye iyerekwa rye.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Uwiteka yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, bugatangarizwa abana b’Uwiteka batatanye, kandi ko budakwiriye gushingira ku gihe; kuko igihe kitazongera kuba ikigeragezo ukundi. Nabonye ko bamwe bagiraga ibyishimo by’ibinyoma biturutse ku kubwiriza ibihe; ko ubutumwa bw’umumarayika wa gatatu bwari bukomeye kurusha uko igihe cyabubera imbaraga. Nabonye ko ubu butumwa bushobora guhagarara ku rufatiro rwabwo bwite, kandi ko budakeneye igihe ngo kibukomeze, kandi ko buzagenda bufite imbaraga nyinshi, bugakora umurimo wabwo, kandi bukazarangizwa vuba mu gukiranuka.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Igika cyo ku ipaji ya mirongo ine n’umunani cyavuye mu gitabo Experience and Views, cyongeweho nyuma y’igika cyo muri Early Writings, cyari cyararemwe hifashishijwe guhuza ibika bibiri bitandukanye, kandi cyashyizeho ishimangira ku gushyiraho ibihe ritari riri mu nkuru y’umwimerere.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Mu 1931, abagabo bakuru b’abo mu bihe bya kera bategekaga abantu b’i Yerusalemu bahimbye inkuru yavugaga ko Daniells yari yaragiranye ikiganiro na Mushiki wa White mu 1910, kandi mu buhamya Daniells yatanze yerekeza ku mbonerahamwe ya 1843, akavuga ko, igihe yari arimo kuganira na Mushiki wa White, yerekanaga ahera hatabaho kari kuri iyo mbonerahamwe. Ngo yaba yari afite igitabo Early Writings, maze ubwo yamubazaga icyo yashakaga kuvuga, ashingiye ku bisubizo bye ntiyabasha kugera ku wundi mwanzuro uretse ko igice cyo muri Early Writings gishyigikira icyerekezo cy’abapayiniya ku byerekeye “the daily,” mu by’ukuri cyari umuburo wo kwirinda gushyiraho ibihe. Hashize imyaka makumyabiri n’umwe nyuma y’icyo kiganiro cyahimbwe, n’imyaka cumi n’itandatu nyuma y’urupfu rw’abantu ngo bari babajijwe, Daniells ashyira ubwo buhamya mu mateka y’igisekuru cya gatatu.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert yari umuhanga mu rurimi rw’Igiheburayo, kandi ntiyashyigikiye gusa igitekerezo gikwiye cy’“ibya buri munsi” ko ari Ubupagani kubera ko abatangije umurimo n’Ellen White ari ko babivuze. Yabirwaniriye ashingiye ku gusobanukirwa inyandiko y’Igiheburayo umuhanuzi Daniyeli yari yakoresheje. Muri icyo gihe, ni we wari intiti y’Umwadivantisiti yamenyekanye cyane mu rurimi rw’Igiheburayo. Ubwo impaka zerekeye “ibya buri munsi” Daniells na Prescott bari bateje imbere zakomezaga kwiyongera, Gilbert yari umwe mu bahanga b’ingenzi bahagaze barengera umwanya w’abatangije umurimo. Yagiranye ikiganiro na Ellen White ku wa 8 Kamena 1910, maze nyuma yaho yandika ibyo we na Mwene Data-kazi White baganiriyeho. Ubuhamya bwa Daniells bunyuranye rwose n’ubwa F. C. Gilbert.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Mu voliyumu ya makumyabiri, ku mapaji ya cumi na karindwi gushika kuri makumyabiri na kabiri, ya *Manuscript Releases*, Mushiki wa White avuga ku myanya ya Daniells na Prescott ku byerekeye “ibihoraho”. Interuro musanga mu raporo ya F. C. Gilbert yerekeye ikiganiro yagiranye na Ellen White zirasa hafi rwose n’ivyo Mushiki wa White ubwiwe yavuze muri ca gice co muri *Manuscript Releases*. Ni co gituma, imyaka myinshi imbere y’uko *Manuscript Releases* zitangazwa kandi zigasohorwa, hatariho ubushingantahe bwahumetswe bugaragara bwo guhakana canke gushigikira ivyo Daniells yavuze ku vyerekeye ibirimwo mu kiganiro avuga ko yagiranye na Mushiki wa White. Ikiruta vyose, nta gushigikirwa kwahumetswe kwariho ku nyigisho yiwe irimwo amakosa ku vyerekeye “ibihoraho”. Kandi ikirushiriza kuba gihambaye, ubu ko *Manuscript Releases* ziboneka—na n’ubu ntiharaboneka ugushigikirwa kwahumetswe ku nyigisho yiwe irimwo amakosa ku vyerekeye “ibihoraho!”
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Nyamara kandi uyu munsi, Uvugabutumwa bw’Abadiventisiti b’i Lawodikiya bwigishwa ko Mushiki wa White nta mwanya afite ku byerekeye “ibya buri munsi”, keretse gusa ko atari “ikibazo cy’ikigeragezo” kandi ko dukwiriye “guca bugufi kuri iyi ngingo”. Hari ikintu cyahinduwe uyu munsi, kandi icyahinduwe ni uko umwanya w’ukuri ku byerekeye “ibya buri munsi” ubu usigaye uri mu gitekerezo gishyigikirwa na bake mu bwoko bw’Imana. Mu 1910, igitekerezo cya bake cyari icya Conradi cyasunikwaga na Daniells na Prescott, naho igitekerezo cya benshi cyari umwanya w’abakurambere.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Ibikurikira ni amagambo ya F. C. Gilbert yerekeye ikiganiro yagiranye na Sister White, agomba kugereranywa na Manuscript Releases, yashyizwe yose uko yakabaye mu ngingo ya mirongo inani n’imwe y’uru ruhererekane rwitwa The Book of Daniel.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“Daniells na Prescott... ntibahaga abavandimwe bakuru mu murimo amahirwe ayo ari yo yose yo kugira icyo bavuga.... Daniells yari yaje kundeba hano, ariko nanze kumubona.... Sinashakaga kugira ikintu na kimwe mubwira ku byerekeye icyo ari cyo cyose. Ibyerekeye ‘ibya buri munsi’ barimo kugerageza guteza imbere, nta shingiro na rito bifite.... Igihe nari i Washington, byasaga n’aho hari ikintu cyari cyafungiranye imitima yabo, kandi sinashoboraga kubageraho. Ntidukwiriye kugira icyo duhuriyeho n’iyi ngingo y’‘ibya buri munsi’... Nari nzi ko bazarwanya ubutumwa bwanjye, maze abantu ntibazatekereze ko ubutumwa bwanjye bufite icyo bumaze. Namwandikiye kandi mubwira ko yigaragazaga nk’udakwiye kuba perezida w’Inama Nkuru.... atari umuntu ukwiriye gukomeza kuba muri uwo mwanya w’ubuperezida.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Niba ubu butumwa bw’‘ikimenyetso cya buri munsi’ bwari ubutumwa bwo kugerageza, Uwiteka aba yarabinyeretse. Abo bantu ntibabona iherezo uhereye ku ntangiriro muri iki kintu....Nanze rwose kubona n’umwe muri bo bose bishora muri uwo murimo.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Umucyo nahawe n’Imana ni uko Mwene Data Daniells amaze igihe gihagije ari mu Buyobozi Bukuru.... kandi nabwiwe kutazongera kugirana na we ikiganiro na kimwe kuri ibyo bintu ibyo ari byo byose. Sinari kubona Daniells kuri iyo ngingo, kandi sinari kuvugana na we ijambo na rimwe. Bancinginga ngo mumuhe umwanya wo kumbona, ariko narabyanze.... Nabwiwe kuburira abantu bacu kugira ngo batagira icyo bahuriraho n’iki kintu barimo bigisha.... Nari nabujijwe n’Umwami kucyumva. Naratangaje ko nta cyizere na gito nkigirira.... Iyi ngingo yose barimo gukora ni umugambi wa Satani.” Raporo ya F. C. Gilbert y’ikiganiro Ellen White yamuhaye ku wa 8 Kamena 1910.
We will continue this subject in the next article.
Tuzakomeza iyi ngingo mu nyandiko ikurikira.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ureba ibiri munsi y’ibigaragara inyuma, ugasoma imitima y’abantu bose, avuga ibi ku bahawe umucyo mwinshi ati: ‘Ntabwo bababazwa kandi ngo batangazwe n’imimerere yabo y’imico n’iy’umwuka.’ ‘Ni ukuri, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bwishimira ibizira byabo. Nanjye kandi nzabatoranyiriza ibibayobya, kandi nzabazanaho ibyo batinya; kuko igihe nahamagaraga, nta wasubije; igihe navugaga, ntibumvise: ahubwo bakoze ibibi imbere y’amaso Yanjye, kandi batoranya ibyo ntagiramo ibyishimo.’ ‘Imana izaboherereza ubuyobe bukomeye, kugira ngo bizere ibinyoma,’ kuko batakiriye urukundo rw’ukuri, ngo bakizwe,’ ‘ahubwo bishimiraga gukiranirwa.’ Yesaya 66:3, 4; 2 Abatesalonike 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Umwigisha wo mu ijuru yarabajije ati: “Ni ubuhe buriganya bukomeye kurushaho bushobora kuyobya umutima kuruta ukwiyitirira ko mwubakiye ku rufatiro rukwiriye kandi ko Imana yemera imirimo yanyu, nyamara mu by’ukuri mugakora ibintu byinshi mukurikije imigambi y’isi kandi mugacumura ku Uwiteka? Yoo, ni uburiganya bukomeye, ni ukuzimira gushukana, gufata imitima, igihe abantu bahoze bazi ukuri, bibeshya ishusho yo kubaha Imana bakayifata nk’umwuka n’imbaraga byabyo; igihe bibwira ko bakize kandi biyongereyeho ubutunzi, kandi ko nta cyo bakeneye, nyamara mu by’ukuri bakeneye byose.”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Imana ntiyahindutse ku bagaragu bayo b’indahemuka barinda imyambaro yabo idafite ikizinga. Ariko benshi barimo bavuga bati: ‘Amahoro n’umutekano,’ nyamara kurimbuka gutunguranye kubagwiriye. Keretse habayeho kwihana kuzuye, keretse abantu bicishije bugufi mu mitima yabo kubwo kwatura ibyaha kandi bakemera ukuri nk’uko kuri muri Yesu, ntibazigera binjira mu ijuru. Igihe kwezwa kuzabera mu nzego zacu, ntituzongera kwiruhukira mu kwigamba ko turi abatunzi, twongerewe ubutunzi, kandi ko nta cyo dukeneye.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Ni nde washobora kuvuga ukuri ati: ‘Zahabu yacu yacishijwe mu muriro; imyambaro yacu ntanduye n’isi’? Nabonye Umwigisha wacu yerekana imyambaro y’icyo bita gukiranuka. Amaze kuyibambura, yahishuye umwanda wari munsi yayo. Hanyuma arambwira ati: ‘Mbese ntubona uburyo bitwikiriyeho mu buryarya umwanda wabyo n’ububore bw’imico yabo? “Ni gute umudugudu wizerwa wabaye maraya!” Inzu ya Data yahinduwe inzu y’ubucuruzi, ahantu aho kubaho kw’Imana n’ubwiza bwayo byavuye! Ni cyo gituma haboneka intege nke, kandi imbaraga zikabura.’”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Nititorero, iyo itorero, ubu ririmo gusembuzwa n’ukwigomeka kwaryo ubwaryo, ritihana kandi ngo rihinduke, rizarya ku mbuto z’ibyo ryakoze, kugeza ubwo rizisuzugura ubwaryo. Niryanga ikibi rigatoranya icyiza, nirishakisha Imana ryicishije bugufi rwose kandi rikagera ku muhamagaro warwo wo hejuru muri Kristo, rihagaze ku rufatiro rw’ukuri guhoraho kandi kubwo kwizera rifata ibyateguriwe kurugeraho, rizakira. Rizaboneka mu bworoherane n’ubutungane byaryo ryahawe n’Imana, ritandukanijwe n’imigozi iruhuza n’iby’isi, ryerekana ko ukuri kurugize uw’umudendezo by’ukuri. Maze rwose abanyamuryango barwo bazaba intore z’Imana, abahagarariye bayo.” Testimonies, volume 8, 249, 250.