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.
Muna 1884, Ellen White akava nechiono chake chokupedzisira chakazaruka. Chakapiwa muPortland, Oregon. Chiono chake chokutanga chakazaruka chakapiwa muna 1844, muPortland, Maine. Jesu anogara achiratidza kuguma kwechinhu, nekutanga kwechinhu.
“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.
“ස්ථිර කළ කාලය අවසන් වූ 1844 වර්ෂයෙන් වැඩි කාලයක් ගත නොවූ අතර, මාගේ පළමු දර්ශනය මට දෙන ලදී. මම පෝට්ලන්ඩ්හි මහත්මිය හේන්ස් වෙත ගොස් සිටියෙමි; ඇය ක්රිස්තුස්වහන්සේ තුළ මට අතිශය ප්රිය සහෝදරියක් වූ අතර, ඇගේ හදවත මාගේ හදවත සමඟ බැඳී තිබුණි. අප අතර කාන්තාවන් පමණක් වූ පස්දෙනෙකු නිවසේ පූජා වේදිකාව අසල නිශ්ශබ්දව දණ ගසා සිටියෙමු. අපි යාච්ඤා කරමින් සිටියදී, මින් පෙර කිසි දිනක දැන නොතිබූ ලෙස දෙවියන්වහන්සේගේ බලය මා මත පැමිණියේය.”
“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.
“Ndakaita sokunge ndakanga ndakakomberedzwa nechiedza, uye ndichisimudzirwa kumusoro nokumusoro kubva panyika. Ndakatendeuka kuti nditsvage vanhu veAdvent vari munyika, asi handina kuvawana, apo inzwi rakati kwandiri, ‘Tarirazve, uye tarira pamusoro zvishoma.’ Ipapo ndakasimudza meso angu, ndikaona nzira yakatwasuka uye nhete, yakanga yakasimudzirwa kumusoro zvikuru pamusoro penyika. Panzira iyi vanhu veAdvent vakanga vachifamba vachienda kuguta raiva kumagumo eri kure enzira. Vaiva nechiedza chakajeka chakanga chaiswa shure kwavo pakutanga penzira, icho mutumwa akandiudza kuti chaiva ‘kuchema kwapakati pousiku.’ [ONA MATTHEU 25:6.] Chiedza ichi chakapenya munzira yose, chikapa chiedza kutsoka dzavo, kuti varege kugumburwa.
“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.
“ཁོང་ཚོས་སྔོན་དུ་རང་ཚོའི་མདུན་དུ་བཞུགས་ནས་གྲོང་ཁྱེར་དེར་འཁྲིད་མཁན་ཡེ་ཤུ་ལ་མིག་ཅེར་དུ་བཟུང་བ་ཡིན་ན། ཁོང་ཚོ་བདེ་འཇགས་ཡིན་པ་རེད། འོན་ཀྱང་མྱུར་དུ་མི་འགའ་ཞིག་ངལ་ཞིང་དུབ་པར་གྱུར་ནས། གྲོང་ཁྱེར་དེ་ཧ་ཅང་རྒྱང་རིང་དུ་ཡོད་པ་དང་། དེའི་སྔོན་ལ་དེར་འཇུག་ཐུབ་པར་རེ་བ་བྱས་ཡོད་ཟེར། དེ་ནས་ཡེ་ཤུས་རང་གི་གཟི་བརྗིད་ཅན་གྱི་ཕྱག་གཡས་པ་ཡར་བཀྱགས་ནས་ཁོང་ཚོར་སེམས་སྟོབས་སྤྲད་པ་དང་། ཁོང་གི་ཕྱག་ལས་འོད་ཅིག་འབྱུང་ནས་བྱོན་པའི་ཚོགས་པའི་སྟེང་དུ་གཡོ་བཞིན་འཕྱུར་ཏེ། ཁོང་ཚོས ‘ཧལ་ལེ་ལུ་ཡ།’ ཞེས་སྒྲོགས་པ་རེད། གཞན་འགའ་ཞིག་གིས་རྒྱབ་ཏུ་ཡོད་པའི་འོད་དེ་འཚབ་ཆེན་པོས་ཁས་མ་བླངས་པར་བརྗོད་ནས། དེ་ནི་ཁོང་ཚོ་དེ་འདྲའི་རྒྱང་རིང་བར་འཁྲིད་མཁན་དཀོན་མཆོག་མ་རེད་ཅེས་སྨྲས། ཁོང་ཚོའི་རྒྱབ་ཏུ་ཡོད་པའི་འོད་དེ་ནུབ་པས། ཁོང་ཚོའི་རྐང་པ་ཚང་མ་མུན་པ་སྟུག་པོའི་ནང་ལུས་ཤིང་། ཁོང་ཚོ་འགྱེལ་ཞིང་དམིགས་རྟགས་དང་ཡེ་ཤུ་གཉིས་ཀ་མཐོང་བ་བརླགས་ནས། ལམ་ནས་ལྷུང་སྟེ་འོག་གི་མུན་པ་དང་ངན་པའི་འཇིག་རྟེན་ནང་དུ་བབས་པ་རེད།” Christian Experience and Teachings of Ellen G. White, 57.
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
Mu biyografiya y’imizingo itandatu ya Ellen White, yanditswe n’umwuzukuru we Arthur L. White, yanditse amagambo yatanzwe na John Loughborough mu Nteko Rusange ya Konferansi yo mu 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, achipa hurukuro paGeneral Conference session makore mapfumbamwe akatevera, akati: “Ndakaona Hanzvadzi White muchiratidzo kanosvika makumi mashanu. Kekutanga kwaiva anenge makore makumi mana apfuura.... Chiratidzo chake chokupedzisira chakazaruka chakava muna 1884, panzvimbo yemusasa kuPortland, Oregon.” Ellen White Biography, vhoriyamu 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.
Achiinazvo aifanira kuramba achiwana hope nezviratidzo pashure pa1884, asi zviratidzo zvaiitika pachena pamberi pevanhu zvakaguma chaizvo makore makumi mana mushure mokunge zvatanga, uye kutanga nokuguma kwezviratidzo zvapachena zvose zvakaitika mumaguta ainzi Portland. Guta rokutanga raiva kumabvazuva kwemahombekombe eUnited States, guta rokupedzisira raiva kumadokero kwemahombekombe. Vamwe vangada kupikisa vachiti chokwadi ichi hachirevi chimwe chinhu kunze kwokungoenderana kwezvinoitika zvevanhu, uye vamwe vangapikisa vachiti chinangwa chezviratidzo zvapachena chakanga chazadzikiswa, saka Ishe vakazvigumisa pashure pamakore makumi mana.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Chikonzero chaicho ndechokuwedzera kusateerera nokupandukira chipo chouprofita chakanga chapihwa kusangano reMillerite.
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
“Ndzi fika eOakland ndzi velekile hi ku titwa ndzi tikeriwile hi xiyimo xa swilo eBattle Creek, mina ndzi ri la tsaneke, ndzi nga ri na matimba yo mi pfuna. A ndzi swi tiva leswaku tombo ra ku kukumuka ka ku nga pfumeri a ri tirha. Lava a va nga yingisi swileriso leswi vonakaka kahle swa rito ra Xikwembu a va tlhela va nga yingisi vumbhoni lebyi a byi va khutaza leswaku va yingisa rito rero. Loko ndzi ri eku endzereleni eHealdsburg hi nkarhi wa vuxika lowu hundzeke, a ndzi tshamela ku khongela swinene naswona ndzi tikeriwa hi ku vilela ni gome. Kambe Hosi yi tlherisele munyama endzhaku nkarhi wun’wana loko ndzi ri eku khongeleleni, kutani ku vonakala lokukulu ku tata kamara. Ntsumi ya Xikwembu a yi ri etlhelo ka mina, kutani a ndzi vonaka onge ndzi le Battle Creek. A ndzi ri etinhlengeletanweni ta n’wina ta switsundzuxo; ndzi twe marito ma vulavuriwa, ndzi vone ni ku twa swilo leswi, loko Xikwembu xi swi rhandza, ndzi navelaka leswaku a swi nga ha tshuki swi tlimburiwa hi ku helela eka mianakanyo ya mina. Moya-xiviri wa mina a wu vavisekile swinene lerova a ndzi nga swi tivi leswi ndzi faneleke ku swi endla kumbe leswi ndzi faneleke ku swi vula. Swilo swin’wana a ndzi nge swi boxi. Ndzi lerisiwe leswaku ndzi nga pfumeleli munhu ni un’we ku tiva nchumu malunghana ni leswi, hikuva swo tala a swa ha fanele ku humelela.”
“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.
“Nga ndi byambiwemo kuti ndzi hlengeleta ku vonakala loku a ndzi nyikiwile kona, ndzi tshika miseve ya kona yi voningela vanhu va Xikwembu. Ndzi ve ndzi endla sweswo hi timhaka leti tsariweke emaphepheni. Ndzi pfuke hi nkarhi wa awara ya vunharhu kusuhi ni mixo wun’wana ni wun’wana tin’hweti to tala, ndzi hlengeleta swilo swo hambana leswi tsariweke endzhaku ka loko vumbhoni byimbirhi byo hetelela byi nyikiwe mina eBattle Creek. Ndzi tsarile timhaka leti, ndzi tlhela ndzi hatlisa ndzi ti rhumela eka n’wina; kambe a ndzi honisile ku tihlayisa hi ndlela leyi faneleke, kutani vuyelo bya kona byi ve leswaku ndzi hele matimba ehansi ka ndzhwalo; matsalwa ya mina hinkwawo a ma si hela leswaku ma fika eka n’wina eNhlengeletanweni ya Huvunkulu.”
“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.
“Uyezve, ndichiri mumunyengetero, Ishe vakazviratidza. Ndakazowanikwazve ndiri muBattle Creek. Ndakapinda mudzimba zhinji, ndikanzwa mashoko enyu akapoteredza matafura enyu. Zvose zvacho handina rusununguko rwokuzvitaura zvino. Ndinovimba kuti handizombodanwi kuzvireva. Ndakavawo nezviroto zvinoverengeka zvinokatyamadza zvikuru.
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
“Ni sauti gani mtakayoitambua kuwa ni sauti ya Mungu? Bwana ana nguvu gani aliyoziweka akiba ili kusahihisha makosa yenu na kuwaonyesha njia yenu jinsi ilivyo? Ni nguvu gani ya kutenda kazi katika kanisa? Ikiwa mnakataa kuamini mpaka kila kivuli cha kutokuwa na uhakika na kila uwezekano wa shaka viondolewe, hamtaamini kamwe. Shaka inayodai ujuzi mkamilifu haitasalimu amri kamwe kwa imani. Imani husimama juu ya ushahidi, si juu ya uthibitisho usioacha nafasi ya shaka. Bwana hututaka tuitii sauti ya wajibu, wakati zipo sauti nyingine pande zote zetu zinazotusihi tufuate njia iliyo kinyume. Inahitaji umakini wa dhati kwa upande wetu ili kuitambua sauti inayosema kutoka kwa Mungu. Inatupasa kupinga na kushinda mwelekeo wa moyo, na kuitii sauti ya dhamiri bila kubishana wala maridhiano, isiwe kwamba maongozi yake yakome na mapenzi pamoja na msukumo vitawale. Neno la Bwana hutujia sisi sote ambao hatujampinga Roho Wake kwa kuazimia kutosikia na kutotii. Sauti hii husikika katika maonyo, katika mashauri, katika karipio. Huu ndio ujumbe wa nuru wa Bwana kwa watu Wake. Tukingoja miito iliyo kuu zaidi au fursa zilizo bora zaidi, nuru inaweza kuondolewa, nasi tukaachwa gizani.” Testimonies, volume 5, 68.
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
Ellen G. White vakaratidza kuti kana kupandukira ushumiri hwavo semuporofitakadzi kukaramba kuchiratidzwa, “chiedza chingabviswa, uye” Adventism yeRaodhikia yaizosiyiwa “iri murima.” Muna 1915, chiedza chakabviswa. Mwari vaiva uye vachiri vanokwanisa zvizere kumutsa muporofita kana muporofitakadzi pese pavanenge vada kudaro. Vakamutsa Erisha kuti atevere Eria, asi hapana muporofita mupenyu akamutswa mushure ma1915, nokuti Ishe vakanga “vabvisa chiedza.”
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.
Kana zviri zviroto nezviratidzo zvaSista White, kwaiva nenguva nhatu. Nguva yokutanga yemakore makumi mana, apo zviratidzo zvaionekwa pachena pamberi pavanhu, nokuda kwezvinangwa zvakanga zvine chokuita nokusimbisa chipo ichi mumifungo yevaya vakanga varipo panguva iyo zviratidzo zvaiitika. Zvino kubvira muna 1884 kusvikira parufu rwavo muna 1915, zviratidzo nezviroto zvakapiwa izvo zvaichiri zvokuwedzera vanhu vaMwari, asi zvakapiwa vari voga. Nguva yechitatu yakatanga muna 1915, uye yakapa uchapupu hwokuti Adventism yeLaodhikia yakanga iri murima rokutsauka pakutenda.
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.
Vaisraeri vekare rinomiririra Israeri yemazuva ano, uye munguva yekupandukira kwakazara kwakafananidzirwa naEri navanakomana vake vaviri, Hofini naPinehasi, pakanga “pasina chiratidzo chakajeka.” Chikonzero chaiva kusateerera kwavo kukuru nokupandukira. Mwari haashanduki.
“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.
“Imwe yambiro yaifanirawo kupiwa kuimba yaEri. Mwari vakanga vasisakwanisi kutaura nemupristi mukuru nevanakomana vake; zvivi zvavo, segore gobvu, zvakanga zvadzivira kuvapo kweMweya Wake Mutsvene. Asi pakati pezvakaipa, mwana Samueri akaramba akatendeka kuDenga, uye shoko rokupa mhosva kuimba yaEri ndiro rakava kutumwa kwaSamueri somuporofita woWokumusorosoro.
“‘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.
“‘Izwi leNkhosi beliyivelakancane ngaleto tinsuku; kwakute umbono lovulekile. Kwase kutsi ngaleso sikhatsi, Eli alele endzaweni yakhe, emehlweni akhe ase acala kufiphala, wate wangasakwazi kubona; nangakacimi sibane saNkulunkulu ethempelini leNkhosi, lapho kwakukhona khona umphongolo waNkulunkulu, naSamuweli alele; iNkhosi yabita Samuweli.’ Acabanga kutsi lelo livi nguleka-Eli, lomntfwana washesha waya embhedzeni wempristi, watsi, ‘Ngikhona; ngoba ungibitile.’ Kwaphendvulwa kwatsi, ‘Angikubitanga, ndvodzana yami; buyela uyolala futsi.’ Samuweli wabitwa katsatfu, futsi katsatfu waphendvula ngendlela lefanako. Khona-ke Eli waciniseka kutsi leso sibito lesiyimfihlakalo kwakulivi laNkulunkulu. INkhosi yayendlule encekwini Yayo lekhetsiwe, umuntfu lonetinwele letimphunga, yaya kukhuluma nemntfwana. Loko kukodvwa kwakusolo kuyekiswa lokubuhlungu kodvwa lokufanele ku-Eli nasendlini yakhe.” 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.
Muubwabi bwa kwa Eli tamwabulidwanga monyo, pakuti Ijwi lya Mfumu “lyali lyakosa” mu nshiku isho. Ishiwi lya Chiheberi ilya pindulwa ukuti “lyakosa” lyapilibula ukuti “lyalipepa.” Ukufuma mu 1844 ukufika mu 1884, kwali “imimweneshe ya pa lwala,” iyapelekeelwe ku Adventism wa Laodikea. Iyi ntambi yatandikile ukushininkishiwa mu lulikilo lwa lubwelele lwa baMillerite ba Filadelfia, kabili mu 1856 yatendeke ukulanga ukuti ulubwelele lwa Filadelfia lwalipilibukile ukuya mu lubwelele lwa Laodikea, lelo imimweneshe ya pa lwala yalikonkelela, pakuti Lesa ni wa kutekanya sana kabili wa luse.
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.
Ndipo mu 1863, kupanduka kukwakana na ukali wakwambilira wa choonadi kukambira, kweni “masomphenya ghakujulika” ghakalutilira m’paka mu 1884. Pamanyuma pake, kusintha kukachitika. Mu Ezekiel chaputara eyiti, vinthu vinayi vyakuseluska vikulongosoreka nga vikukura mu ukali wake. Chaka cha 1884 chikuyimira pafupi naumaliro wa muwiro wakwamba na kwambira kwa muwiro wachiwiri. Mbiri ya Advent yikulemba kuti mu 1881, ndipo pamanyuma, mu 1882, pakachitika kukura kuŵiri kwakuzirwa mu kupanduka.
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.
Muna 1881, Mutungamiri weGeneral Conference (George Butler) akanyora uye akaburitsa nhevedzano yezvinyorwa muReview and Herald, umo maakapikisa kuti dzimwe ndima dzeBhaibheri dzakafuridzirwa kupfuura dzimwe, uye pakupera kwezvinyorwa zvake akatosarudza dzimwe ndima dzeBhaibheri dzaaisati dzakafuridzirwa. Zvakatevera izvozvo muna 1882, Uriah Smith, mutungamiri webasa rekudhinda, uye panguva iyoyo ariwo mutungamiri webasa redzidzo, akatanga kudzidzisa kuti kana Hanzvadzi White airatidzwa zviporofita zveramangwana kana nhoroondo tsvene yekare, mashoko ake aiva akafuridzirwa; asi akapikisa kuti, kana aitsanangura kukundikana kwemunhu oga kwevamwe venhengo dzekereke, ipapo kwaingova kungori maonero ake ehunhu.
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.
Muna 1881, Satani akarwisa pachena simba reBhaibheri reKing James, achishandisa mutungamiri wekereke semudziyo wake; uye mugore rakatevera, mutungamiri webasa redzidzo nerokutsikisa akarwisawo nenzira yakafanana simba reMweya weChiporofita. Kubva muna 1884, uchapupu hunoti mumazuva iwayo kwakanga kusina chiratidzo chakazaruka. Kubva muna 1863 kusvikira muna 1881, kupandukira kwakanga kwawedzera kusvikira kwasanganisira Bhaibheri neMweya weChiporofita, uye kwakanga kusisiri kungomirira kurambwa kwenheyo bedzi.
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.
Izinyangayenga ezine ezimelelwe kuHezekeli isahluko sesishiyagalombili zenziwa ngamadoda amadala, amele ubuholi beJerusalema, obaqala njengesakhiwo sebandla esisemthethweni njengo-Adventism waseLawodikeya ngo-1863. Ngaleso sikhathi kwashicilelwa indatshana ku-Review and Herald, abanye osomlando abayibeka ekubhalweni kukaJames White, nakuba ubufakazi obuphathelene naleyo ndatshana empeleni bukhomba kakhulu ku-Uriah Smith njengombhali wangempela. Noma kunjalo, isiqalekiso esimelene nokwakha kabusha iJeriko sagcwaliseka ngokusobala ngoJames White, kanti u-Uriah Smith nguyena owadala ishadi lomgunyathi lika-1863. Ngo-1881, umongameli weGeneral Conference wayesefaka izindatshana ku-Review and Herald ezaziphikisa igunya eligcwele leBhayibheli, kwathi ngonyaka olandelayo u-Uriah Smith waqala ukuhlasela igunya loMoya Wesiprofetho.
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.
Varume vekare vaifanira kuva vachengeti ndivo vakatanga kutungamirira kurwisa kwakajeka kwakavamba nokurwisa chokwadi dzepasi dzinomiririrwa muchiroto chaMiller uye dzakaratidzwa pamatafura maviri aHabakkuk. Kubva ipapo vakatanga kurwisa zvapupu zviviri, zvinova Bhaibheri noMweya woUprofita. Munguva imwe cheteyo (kutanga kwema1880), mutungamiri webasa rehutano, John H. Kellogg, akatanga kupinza kuhutungamiri hwekereke zvemidzimu zvepantheism. Muna 1881, James White akavigwa, uye Hanzvadzi White vakanga vari pakati poumukiriro hwaikura hwehutungamiri hwehurongwa hwedzidzo, hwehutano, nehwezvematongerwo enyika hwekereke.
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
Ujumbe uliokuwa umefika mwaka wa 1856, ambao ulikuwa nuru iliyoongezwa ya “nyakati saba,” na pia ujumbe kwa Laodikia, ulikuwa umekataliwa, na Bwana alikusudia kuurudia ujumbe huo huo kwenye Mkutano Mkuu huko Minneapolis mwaka wa 1888, kupitia ujumbe uliowasilishwa na Wazee Jones na Waggoner. Ujumbe wao haukuwa ujumbe mpya, na wale walioupinga ujumbe wao waliposhughulikiwa na Dada White, alibainisha kwamba waasi hao waliamini kuwa upinzani wao dhidi ya ujumbe wa Jones na Waggoner uliwakilisha wajibu wao wa kutetea alama za kale, ambazo pia ni misingi ya kale. Uasi wao ulifunua kwamba kufikia mwaka wa 1888, hawakuwa tena wakielewa misingi ilikuwa nini, yaani, kwamba kweli za msingi zinawakilisha haki ya Kristo. Katika muktadha wa alama hizo na kanuni za William Miller alisema:
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Tinofanira kuzvizivira pachedu kuti chiKristu chii, chokwadi chii, kutenda kwatakagamuchira ndekupi, nemitemo yeBhaibheri ndeipi—mitemo yatakapiwa nesimba repamusoro-soro. Kune vazhinji vanotenda vasina chikonzero chavangatsigira nacho kutenda kwavo, vasina humbowo hwakakwana pamusoro pechokwadi chenyaya yacho. Kana pfungwa ikaiswa pamberi pavo inoenderana nemafungiro avo avakambotofungira kare, vanobva vagadzirira kuigamuchira. Havakonzeri kubva pachikonzero vachienda kumhedzisiro, kutenda kwavo hakuna hwaro hwechokwadi, uye panguva yokuedzwa vachawana kuti vakavaka pamusoro pejecha.
“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.
“Munhu anogutsikana nokuzorora muruzivo rwake rwazvino rwusina kukwana rweMagwaro, achifunga kuti urwu rwakakwana kuruponeso rwake, anenge achizorora mukunyengerwa kunouraya. Kune vazhinji vasina kunyatsogadzirirwa zvizere nenharo dzeMagwaro, kuti vagone kuziva kukanganisa, uye kushora tsika dzose nekutenda kweushirikadzi kwakatsikiswa sekwokwadi. Satani akapinza pfungwa dzake pachake mukunamata Mwari, kuti akanganise kupfava kweevhangeri yaKristu. Vazhinji vanoti vanotenda chokwadi chiripo zvino, havazivi chinoumba kutenda kwakambopiwa vatsvene kamwe chete—Kristu mamuri tariro yokubwinya. Vanofunga kuti vari kudzivirira zviratidzo zvekare, asi vanodziya mwoyo uye havana hanya. Havazivi kuti zvinorevei kuruka muchiitiko chavo uye kuva nounhu chaihwo hwerudo nokutenda. Havasi vadzidzi veBhaibheri vanoswedera pedyo naro, asi vane usimbe uye havateereri. Kana kusiyana kwemaonero kwamuka pamusoro pezvikamu zveMagwaro, ava vasina kudzidza nechinangwa uye vasina kusimba pamusoro pezvavanotenda, vanotsauka pachokwadi. Tinofanira kusimbisa pamusoro pavanhu vose kukosha kwokubvunza nechishingairo muchokwadi choumwari, kuti vazive kuti vanoziva chokwadi kuti chii. Vamwe vanoti vane ruzivo rukuru, uye vanonzwa kugutsikana nemamiriro avo, ivo vasina kushingaira kukuru pabasa, vasina rudo runopfuta kuna Mwari, uye kumweya yavanhu vakafirwa naKristu, kupfuura sokunge vasina kumbobvira vaziva Mwari. Havaverengi Bhaibheri [kuti] vatore mafuta nomwongo vachizviita zvavo kumweya yavo. Havanzwi kuti ndiro izwi raMwari richitaura kwavari. Asi, kana tichida kunzwisisa nzira yoruponeso, kana tichida kuona mwaranzi yeZuva rokururama, tinofanira kudzidza Magwaro nechinangwa, nokuti zvipikirwa nezviporofita zveBhaibheri zvinopenya nemwaranzi yakajeka yokubwinya pamusoro peurongwa hwaMwari hwerudzikinuro, izvo zvokwadi zvikuru zvisinganyatsonzwisiswi.” The 1888 Materials, 403.
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
Liyi nstoni yi tekiwile eka vumbhoni byakwe hi nkarhi wa 1888, naswona u kombisa leswaku vaxandzuki va aka masungulo ehenhla ka misava ya misava, hambileswi va nga swi tiviki. U ri, “Nhlayo leyikulu ya lava tivulaka leswaku va pfumela ntiyiso wa nkarhi wa sweswi, a yi tivi leswi endlaka ripfumelo leri khale ri nyikiweke vakwetsimi—Kreste eka n’wina, ntshembo wa ku vangama. Va anakanya leswaku va sirhelela swikombiso swa khale, kambe va kufumela naswona a va na mhaka.” U va kombisa tanihi lava ha nga eka xiyimo xa Lawodikiya, hikuva va “kufumela.” Naswona u kombisa “ripfumelo leri khale ri nyikiweke vakwetsimi—Kreste eka n’wina, ntshembo wa ku vangama.” Kreste i Ribye ra Mikarhi hinkwayo, naswona tanihi Ribye ra Mikarhi hinkwayo, U yimela maribye ya nkoka ya norho wa 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.
“Yambiro yauya: Hapana chinofanira kubvumidzwa kupinda chingakanganisa nheyo yokutenda yatave tichivakira pairi kubvira pakauya shoko muna 1842, 1843, na1844. Ndakanga ndiri mushoko iri, uye kubvira ipapo ndave ndakamira pamberi penyika, ndakatendeka kuchiedza chatakapiwa naMwari. Hatina chinangwa chokubvisa tsoka dzedu pachikuva patakaiswa, apo zuva nezuva taitsvaka Ishe nomunyengetero wakasimba, tichitsvaka chiedza. Munofunga here kuti ndingasiya chiedza chandakapihwa naMwari? Chinofanira kuva seDombo reMazera. Chave chichinditungamirira kubvira panguva yachakapihwa.” Review and Herald, April 14, 1903.
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
Anozivisa chokwadi chakakosha pamusoro pevapanduki, avo vakanga vari varume vekare vaEzekieri, paanoti, “Havafungisisi vachibva pachikonzero vachienda pamhedzisiro.” Vakaipa havagoni kana kuti havadi kufungisisa vachibva pachikonzero vachienda pamhedzisiro. Mhedzisiro yechikamu cheGeneral Conference cha1888 yakanga izere nokupandukira zvikuru zvokuti Hanzvadzi White akafunga kubva, asi mutungamiriri wake wengirozi akamurayira kuti aifanira kuramba aripo uye anyore nhoroondo inofambirana yokupanduka kwaKora, Dhathani naAbhiramu. Kupanduka kwavarume vekare ndiko kwakanga kuri mhedzisiro, uye chikonzero chacho chakanga chiri kurambwa kweshoko reRaodhikia rakasvika nechiedza chakawedzerwa che“nguva nomwe” muna 1856, ndokuzokwira kusvika pakupandukira nheyo muna 1863, izvo zvakazotungamirira kukurwiswa, kutanga, kweBhaibheri uyezve kweMweya weChiporofita, pamwe chete nokuunzwa kwezvemweya zvaKellogg.
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.
Zvechokwadi, vanyori venhoroondo vekare vavarume vakafukidza, mukufamba kwenhoroondo, chokwadi chine chokuita nokupanduka uku nemarara, netsika dzechivanhu, nemagariro, nezvokudya zvengano; nokuti avo vanobatana norudzi irworwo rwokupanduka vanogarozama kuvanza uchapupu.
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.
Vanotukwa kwavari vanotsvaka kuvanzira Jehovha zano ravo zvakadzama, uye mabasa avo ari murima, uye vanoti, Ndianiko anotiona? uye ndianiko anotiziva? Isaya 25:19.
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
Vanhurume varikutaurwa naIsaya mundima iyi ndivo vaakadoma se“varume vanozvidza vanotonga vanhu ava vari muJerusarema,” uye ndivo vamwechete vaya vekare vaifanira kuva vachengeti vevanhu muna Ezekieri chitsauko 8. Muuchapupu hwaEzekieri, pachinonyangadza chechipiri, chinoratidza chizvarwa chechipiri cheAdventism, vanopindura mibvunzo inobvunzwa nevarume vanozvidza vaIsaya, “nokuti vanoti, Jehovha haationi; Jehovha akasiya nyika” (Ezekieri 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.
Pali “Mai” panotaurwa pamusoro pevaongorori venhoroondo vanotsausa vanotsvaka kufukidza chokwadi chokupandukira kwakakonzera uye kwakaitika muna 1888.
We will continue this study in the next article.
Tutalekelera osongo oyo na lisolo oyo ekolanda.
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
“Ndzi fanele ku vulavula na n’wina mayelana ni minhlangano ya le Minneapolis. Eka nkarhi wun’wana ndzi teke xiboho xo suka emhlanganweni hikuva ndzi vone naswona ndzi twe moya lowukulu wa ku kaneta lowu a wu ri kona. A ndzi nga swi koti, hambi ku ri nkarhinyana wun’we, ku amukela moya lowu a wu tirha hi matimba yo lawula eka Makwerhu Morrison na Makwerhu Nicola. A ndzi nga swi koti, hambi ku ri nkarhinyana wun’we, ku kanakana leswaku a mi ri va moya wa njhani. Hi ntiyiso, a hi wona Moya wa Xikwembu, naswona leswaku mi nga ha yi emahlweni eka ku kanganyisiwa loku, sweswi ndzi mi tsalela.
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
“हामी मिनियापोलिसमा अझै बसिरहनु हुँदैन भनेर मैले निर्णय गरेको भोलिपल्ट राति, सपनामा वा रातिको दर्शनमा—यो कुन थियो म निश्चयपूर्वक भन्न सक्दिनँ—उच्च कदकाठी र अधिकारपूर्ण व्यक्तित्व भएका एक जनाले मलाई सन्देश दिए र मलाई प्रकट गराइदिए कि आफ्नो कर्तव्यको स्थानमा अडिग रहनु नै मेरो लागि परमेश्वरको इच्छा हो, र उहाँले दिनुहुने वचनहरू बोल्नका निम्ति स्वयं परमेश्वर नै मेरो सहायक हुनुहुनेछ र मलाई थामिराख्नुहुनेछ। उनले भने, ‘यस कार्यका लागि प्रभुले तिमीलाई उठाउनुभएको हो। उहाँका अनन्त भुजाहरू तिमीमुनि छन्। यस सभाबाट जीवनका लागि वा मृत्युका लागि निर्णयहरू गरिनेछन्; यस्तो होइन कि कसैले अनिवार्य रूपमा नाश हुनैपर्छ, तर आत्मिक अभिमान र आत्मविश्वासले ढोका बन्द गरिदिनेछ, जसले गर्दा येशू र उहाँको पवित्र आत्माको शक्तिलाई भित्र प्रवेश गर्न दिइनेछैन। उनीहरूलाई भ्रममुक्त हुने, पश्चात्ताप गर्ने, आफ्ना पापहरू स्वीकार गर्ने, र ख्रीष्टकहाँ आएर परिवर्तन हुने अर्को अवसर दिइनेछ, ताकि उहाँले उनीहरूलाई चङ्गाइ दिनुहोस्।’”
“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.’
“Akati, ‘Ndiitevere.’ Ndakatevera mutungamiri wangu, akanditungamirira kudzimba dzakasiyana-siyana dzaiitwa misha nehama, akati, ‘Inzwai mashoko ari kutaurwa pano, nokuti akanyorwa mubhuku rezvinyorwa, uye mashoko aya achava nesimba rokupa mhosva pamusoro pavose vanobata chikamu mubasa iri risiri maererano nomweya wouchenjeri unobva kumusoro, asi maererano nomweya usingaburuki kubva kumusoro, asi unobva pasi.’”
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
“Ndzi yingisile marito lama vuriweke lama a ma fanele ku endla leswaku un’wana ni un’wana wa lava ma vuleke a khomiwa hi tingana. Ku hundziseriwile marito ya nhlambha-hlekiso ku suka eka un’wana ku ya eka un’wana, ku hlekuriwa vamakwerhu A. T. Jones, E. J. Waggoner, na Willie C. White, na mina hi ndzexe. Xiyimo xa mina ni ntirho wa mina swi tlhandluviwile hi ku ntshunxeka hi lava a va fanele va ri va khomekile entirhweni wo titsongahata emahlweni ka Xikwembu ni ku lunghisa timbilu ta vona hi voxe. A ku vonaka onge ku ni ku kokeriwa ko karhi eku anakanyisiseni hi ku ya emahlweni hi leswi a swi ehleketiwile tanihi swihoxo ni marito ya miehleketo ya vamakwerhu ni ntirho wa vona, leswi a swi nga ri na masungulo entshembeni, ni le ku kanakanyeni ni ku vulavula ni ku tsala swilo swa ku bava tanihi mbuyelo wa ku kanakana ni ku vutisa ni ku pfumala ripfumelo.”
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
“Bhuku rangu rakati, ‘Izvi zvakanyorwa mumabhuku sezvinopesana naJesu Kristu. Mweya uyu haungawirirani noMweya waKristu, wemuchokwadi. Vakadhakwa nomweya wokuramba, uye havachazivi, kupfuura zvaanoziva munhu akadhakwa, kuti mweya upi unodzora mashoko avo kana mabasa avo. Chivi ichi, nenzira yakasarudzika, chinogumbura Mwari. Mweya uyu hauna kufanana noMweya wemuchokwadi nokururama kupfuura mweya wakakurudzira vaJudha kuita sungano yokusahadzika, yokutsoropodza, nokuita vasori pamusoro paKristu, Muponesi wenyika.’”
“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.
“Ndakaudzwa nomutungamiri wangu kuti kwaiva nechapupu chakanzwa hurukuro isina Kristu, kutaura kwomhomho, uko kwakaratidza mweya wakakurudzira mashoko iwayo. Pavakapinda mumakamuri avo ngirozi dzakaipa dzakapinda nadzo, nokuti vakanga vavharira Mweya waKristu suo uye vakaramba kuteerera inzwi rake. Pakanga pasina kuzvininipisa kwomweya pamberi paMwari. Inzwi romunyengetero raiwanika kashoma kunzwika, asi kushoropodza nemashoko akawedzeredzwa nezvifungidziro nokupomerana kwekungofungira uye godo neshanje nokufungira zvakaipa nokupomera nhema ndizvo zvakanga zvichitenderera. Dai meso avo akanga azarurwa, vangadai vakaona izvo zvaizovatyisa, kufara kwengirozi dzakaipa. Uye vangadai vakaonawo Murindi akanga anzwa shoko rimwe nerimwe uye akanga anyora mashoko aya mumabhuku okudenga.”
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
“Ndzi lerisiwile hi nkarhi wolowo leswaku a swi nga ta pfuna nchumu ku teka xiboho xihi na xihi mayelana ni swiyimo swa timhaka ta dyondzo, mayelana ni leswi nga ntiyiso, kumbe ku langutela moya wo karhi wa vulavisisi lebyi lulameke, hikuva a ku vumbiwe ntwanano wo ka ku nga pfumeleriwi ku va na ku cinca ka miehleketo eka mhaka yihi na yihi kumbe xiyimo xihi na xihi lexi a va xi amukerile, ku fana ni leswi Vayuda va endleke swona. Ku vulavuriwe swilo swo tala eka mina hi Murhangeri wa mina leswi ndzi nga riki na ntshunxeko wo swi tsala. Ndzi tikumile ndzi tshamile ehenhla ka mubedo hi moya wa gome ni ku vaviseka, naswona hi moya wa ku tiyimisela lokukulu leswaku ndzi ta tshama exivandleni xa ntirho wa mina ku fikela emakumu ka nhlengeletano, kutani ndzi rindza swiletelo swa Moya wa Xikwembu leswi ndzi byelaka ndlela leyi ndzi faneleke ku famba ha yona ni ndlela leyi ndzi faneleke ku yi landzela.” The 1888 Materials, 277, 278.