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# The Book of Daniel - Number Eighty

Igitabo cya Daniyeli — Umubare Mirongo Inani

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

Iherezo n’Itangiriro by’Amayerekwa: Iyerekwa rya nyuma rya Ellen White yabonye ari maso mu 1884 n’Akamaro karyo

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Jeff Pippenger

Published

February 13, 2024

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In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.

Mu 1884, Ellen White yagize iyerekwa rye rya nyuma mu ruhame. Yarihawe i Portland, Oregon. Iyerekwa rye rya mbere mu ruhame yariyarihawe mu 1844, i Portland, Maine. Buri gihe Yesu yerekana iherezo ry’ikintu, akarikomatanyiriza n’intangiriro yacyo.

> “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.

> “Nyuma y’igihe gito cyane igihe cyari cyarateganijwe kirangiye, mu wa 1844, ni bwo nahawe iyerekwa ryanjye rya mbere. Nari nasuye Madamu Haines i Portland, mushiki wacu dukundana muri Kristo, umutima we wari ufitanye ubumwe n’uwanjye; twese uko turi batanu, twese turi abagore, twari dupfukamye dutuje imbere y’igicaniro cyo mu rugo. Mu gihe twari turi gusenga, imbaraga z’Imana zaranshizeho nk’uko nari ntarazumva mbere hose.

> “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.

> Nahasaga nkikijwe n’umucyo, kandi nkazamuka ngasumbuka isi buhoro buhoro. Nahindukiye ngo ndebe abantu b’ukuza kwa Kristo bari mu isi, ariko sinabasha kubabona; maze ijwi rirambwira riti: “Ongera urebe, kandi urebe hejuru gato.” Nuko nzamura amaso yanjye, mbona inzira itunganye kandi ifunganye, yubatswe hejuru cyane y’isi. Kuri iyo nzira ni ho abantu b’ukuza kwa Kristo bagendaga berekeza mu murwa wari ku mpera y’iyo nzira. Inyuma yabo, aho iyo nzira yatangiriraga, hari hashyizweho umucyo urabagirana, kandi marayika ambwira ko uwo wari “ugutaka kwa nijoro.” [REBA MATAYO 25:6.] Uwo mucyo wamurikiraga inzira yose, kandi ukamurikira ibirenge byabo kugira ngo batagwa.

> “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.

> “Nibagumishaga amaso yabo kuri Yesu, wari imbere yabo rwose, abayobora ajya mu murwa, babaga batekanye. Ariko bidatinze bamwe barananirwa, maze bavuga ko umurwa wari ukiri kure cyane, kandi ko bari biteze kuwugeramo mbere y’aho. Nuko Yesu akabatera umwete azamura ukuboko kwe kw’iburyo kw’icyubahiro, maze muri uko kuboko hakavamo umucyo wazungazungaga hejuru y’itsinda ry’Abadiventisiti, na bo bagasemerera bati: ‘Alleluia!’ Abandi bo, kubera guhubuka, bahakanaga umucyo wari inyuma yabo, bakavuga ko atari Imana yari yabayoboye ikabageza aho kure gutyo. Umucyo wari inyuma yabo urazima, usiga ibirenge byabo mu mwijima mwinshi rwose, maze barasitara, batakaza kureba ikimenyetso na Yesu, maze bava mu nzira bagwa hasi mu isi y’umwijima n’ubugome yari munsi.” 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 mibumbe itandatu y’umwandiko w’amateka y’ubuzima bwa Ellen White, yanditswe n’umwuzukuru we Arthur L. White, yanditse amagambo yatanzwe na John Loughborough mu Nama Rusange 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, ageza ijambo mu nama ya General Conference nyuma y’imyaka icyenda, yaravuze ati: “Nabonye Mushiki wa MweneData White ari mu iyerekwa inshuro zigera kuri mirongo itanu. Ubwa mbere byabaye hashize imyaka nka mirongo ine.... Iyerekwa rye rya nyuma ryabereye mu ruhame ryabaye mu 1884, ku kibuga cy’inkambi i Portland, Oregon.” Ellen White Biography, umuzingo wa 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.

Yakomeje kugira inzozi n’amayerekwa na nyuma ya 1884, ariko amayerekwa yabereye mu ruhame yarangiye neza rwose hashize imyaka mirongo ine uhereye igihe yatangiriye, kandi itangira n’iherezo by’ayo mayerekwa afunguye byombi byabereye mu migi yitwaga Portland. Umugi wa mbere wari ku nkombe y’iburasirazuba bwa Leta Zunze Ubumwe za Amerika, naho uwa nyuma wari ku nkombe y’iburengerazuba. Bamwe bashobora kwifuza kuvuga ko icyo kintu nta kindi gisobanura uretse impanuka isanzwe ya kimuntu, kandi abandi bashobora kuvuga ko umugambi w’amayerekwa afunguye wari waramaze gusohora, bityo Umwami akayasoza nyuma y’imyaka mirongo ine.

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

Impamvu nyakuri ni uko habayeho kwiyongera kw’ubwumvikane buke no kwigomeka ku mpano y’ubuhanuzi yari yarahawe umurimo wa Millerite.

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

> “Maze kugera i Oakland, nari naremerewe cyane n’uko ibintu byari bimeze i Battle Creek; nanjye ndi umunyantege nke, nta bushobozi mfite bwo kubafasha. Nari nzi yuko umusemburo wo kutizera wari urimo ukora. Abirengagizaga amabwiriza asobanutse yo mu Ijambo ry’Imana, ni bo kandi birengagizaga ubuhamya bwabahuguraga kwitondera iryo Jambo. Mu gihe nasuraga Healdsburg mu mezi y’imbeho ashize, nari mu gusenga cyane kandi naremerewe n’amaganya n’agahinda. Ariko Umwami umwe mu bihe nkiri mu gusenga, yirukanye umwijima, maze umucyo mwinshi wuzura icyumba. Umumarayika w’Imana yari iruhande rwanjye, kandi byanshimishaga ko ndi i Battle Creek. Nari mu nama zanyu; numvise amagambo avuzwe, mbona kandi numva ibintu by’uko, iyo Imana ibishaka, nifuza ko byahanagurwa iteka ryose mu mutima wanjye. Ubugingo bwanjye bwari bwakomerekejwe cyane, ku buryo ntari nzi icyo nakora cyangwa icyo navuga. Hari ibintu bimwe ntashobora kuvuga. Nahawe itegeko ryo kutagira uwo mbimenyesha, kuko byinshi byari bikiri kuzahishurwa.”

> “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.

> “Nabwiwe ko nkoranya umucyo nari narahawe maze nkareka imirasire yawo ikamurikira ubwoko bw’Imana. Ibi nabikoze mu nyandiko nasohoraga mu binyamakuru. Mu gihe cy’amezi menshi, najyaga mbyuka saa cyenda z’igitondo hafi buri munsi maze nkoranya ingingo zitandukanye nanditse nyuma y’uko nahawe ubuhamya bubiri bwa nyuma i Battle Creek. Nanditse ibyo bintu byose kandi nihutira kubyoherereza; nyamara nari narirengagije kwita kuri jye ubwanjye uko bikwiriye, maze ingaruka iba iyo kuneshwa n’uwo mutwaro; inyandiko zanjye zose ntizari zarangiye ngo zibagereho mu Nteko Rusange.”

> “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.

> “Nanone kandi, nkiri mu isengesho, Uwiteka yaranyiyeretse. Nari nongeye kuba i Battle Creek. Nari mu mazu menshi kandi numvaga amagambo yanyu abakikije ameza yanyu. Uburyo burambuye bw’iyo nkuru ubu sinahawe uburenganzira bwo kubuvuga. Niringira ko ntazigera nsabwa kubuvuga. Kandi nagize inzozi nyinshi zatangaje cyane.

> “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 ijwi irihe muzemera ko ari ijwi ry’Imana? Ni mbaraga ki Uwiteka yabikiye gukosora amakosa yanyu no kubereka inzira yanyu uko iri? Ni mbaraga ki zo gukorera mu itorero? Nimutemera kwizera keretse igihe buri gicucu cy’ukutamenya neza n’ubushobozi bwose bwo gushidikanya bizaba bikuweho, ntimuzigera mwizera. Gushidikanya gusaba ubumenyi butunganye ntikuzigera kwemera kwizera. Ukwizera gushingira ku bimenyetso, si ku gihamya idasubirwaho. Uwiteka adusaba kumvira ijwi ry’inshingano, igihe hari andi majwi adukikije atwoshya gukurikira inzira ihabanye. Bidusaba kwitondera by’ukuri kugira ngo dutandukanye ijwi rivuga rivuye ku Mana. Tugomba kurwanya no kunesha irari, kandi tukumvira ijwi ry’umutimanama tudatindiganya kandi tutagira ubwumvikane bwo kuritesha agaciro, kugira ngo gukangurwa kwawo kutazaceceka, maze ubushake n’impamvu ziturutse ku marangamutima bikadutegeka. Ijambo ry’Uwiteka ritugeraho twese tutarwanyije Umwuka We twiyemeje kutumva no kutumvira. Iri jwi ryumvikana mu miburo, mu nama, no mu gukeburwa. Ubu ni ubutumwa bw’Uwiteka bw’umucyo bujya ku bwoko Bwe. Niturindira ihamagarwa riranguruye kurushaho cyangwa uburyo bwiza kurutaho, umucyo ushobora gukurwaho, maze tugasigara mu mwijima.” 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.”

Mushiki White yagaragaje ko iyo kwigomeka gukomeje kurwanya umurimo we nk’umuhanuzikazi kugaragajwe, “umucyo ushobora gukurwaho, kandi” Uwadiventisimu w’i Lawodikiya “ugasigara mu mwijima.” Mu 1915, umucyo warakuweho. Imana yari kandi iracyafite ubushobozi bwuzuye bwo guhagurutsa umuhanuzi cyangwa umuhanuzikazi igihe cyose ihisemo kubikora. Yahagurukije Elisha ngo asimbure Eliya, ariko nta muhanuzi muzima wahagurukijwe nyuma ya 1915, kuko Umwami yari “yarakuyeho umucyo.”

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.

Ku byerekeye ku nzozi n’ibyerekwa bya Mushiki wa White, habayeho ibihe bitatu. Igihe cya mbere cy’imyaka mirongo ine, aho ibyerekwa byabaga mu ruhame, ku mpamvu zari zihuriye no gushinga iyo mpano mu bitekerezo by’ababaga bitabiriye igihe ibyo byerekwa byabaga. Hanyuma, kuva mu 1884 kugeza ku rupfu rwe mu 1915, yatangirwaga ibyerekwa n’inzozi byari bikiri ibyo kubaka ubwoko bw’Imana, ariko byatangirwaga mu ibanga. Igihe cya gatatu cyatangiye mu 1915, kandi cyatanze gihamya yuko U-Adiventisiti bw’i Lawodikiya bwari mu mwijima wo kugomera Imana.

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.

Isirayeli ya kera ishushanya Isirayeli ya none, kandi mu gihe cy’ubwigomeke bwuzuye cyagereranyijwe na Eli n’abahungu be bombi, Hofuni na Finehasi, nta “byahishuwe ku mugaragaro” byabaga bihari. Impamvu yari ukutumvira gukabije kwabo no kwigomeka kwabo. Imana ntihinduka.

> “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.

> “Undi muburo wongeye gutangwa ku nzu ya Eli. Imana ntiyashoboraga kuvugana n’umutambyi mukuru n’abahungu be; ibyaha byabo, nk’igicu kibuditse, byari byarakingiye kure kubaho kw’Umwuka Wera wayo. Ariko hagati y’ibibi, umwana Samweli yagumye ari uwo mu Ijuru by’ukuri, kandi ubutumwa bwo guciraho iteka inzu ya Eli bwari umurimo Samweli yahawe nk’umuhanuzi w’Isumbabyose.”

> “‘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.

> “‘Ijambo ry’Uwiteka ryari imbonekarimwe muri iyo minsi; nta yerekwa ryari ryeruye. Nuko muri icyo gihe, Eli aryamye mu mwanya we, amaso ye atangiye guhuma, ku buryo atashoboraga kubona; kandi itabaza ry’Imana ritarazima mu rusengero rw’Uwiteka, aho isanduku y’Imana yari iri, Samweli na we aryamye agiye gusinzira; maze Uwiteka ahamagara Samweli.’ Umwana atekereza ko ijwi ari irya Eli, yihutira ku buriri bw’umutambyi, aravuga ati: ‘Dore ndi hano; kuko umpamagaye.’ Igisubizo cyari kiti: ‘Sinaguhamagaye, mwana wanjye; subira uryame.’ Samweli yahamagariwe gatatu, na we inshuro eshatu asubiza muri ubwo buryo. Maze Eli amenya adashidikanya ko uko guhamagarwa kw’amayobera kwari ijwi ry’Imana. Uwiteka yari arengejeho umugaragu We watoranijwe, wa musaza w’imvi, kugira ngo avugane n’umwana. Ibi ubwabyo byari igihano gikakaye ariko gikwiye kuri Eli n’inzu ye.” Abakurambere n’Abahanuzi, 581.

In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.

Mu kwigomeka kw’inzu ya Eli nta byerekwa byeruye byabagaho, kuko Ijambo ry’Uwiteka ryari “iry’igiciro” muri iyo minsi. Ijambo ry’Igiheburayo ryahinduwemo ngo “iry’igiciro” risobanura “ridakunze kuboneka”. Kuva mu 1844 kugeza mu 1884, habayeho “ibyerekwa byeruye,” byahawe U-Adiventisimu bw’i Lawodikiya. Ibyo byabanje gushingwa mu mateka y’umutwe wa Millerite w’i Filadelifiya, kandi mu 1856 bitangira kugaragaza ko uwo mutwe w’i Filadelifiya wari warimukiye mu mutwe w’i Lawodikiya, ariko ibyerekwa byeruye bikomeza kubaho, kuko Imana yihangana kandi igira imbabazi.

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.

Nuko mu 1863, ubugome bwo kurwanya ukuri shingiro bwaratangiye, ariko “iyerekwa rifunguye” rikomeza kugeza mu 1884. Hanyuma habaho impinduka. Mu gitabo cya Ezekiyeli igice cya munani, ibizira bine bigaragazwa ko byarushagaho kwiyongera mu bukana bwabyo. Umwaka wa 1884 ugereranya iherezo ryegereje ry’igisekuru cya mbere n’itangiriro ry’igisekuru cya kabiri. Amateka y’Abadivantisiti agaragaza ko mu 1881, hanyuma kandi no mu 1882, habayeho ukwiyongera gukomeye kubiri kwo kwigomeka.

In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.

Mu 1881, Perezida wa Konferansi Rusange (George Butler) yanditse kandi ashyira mu kinyamakuru Review and Herald urukurikirane rw’inyandiko, aho yavugaga ko ibice bimwe na bimwe bya Bibiliya byahumetswe kurusha ibindi bice, kandi ageze ku musozo w’izo nyandiko ze, koko yagaragaje ibice bimwe na bimwe bya Bibiliya bitahumetswe. Nyuma y’ibyo, mu 1882, Uriah Smith, wari umwe mu bayobozi b’umurimo wo gutangaza inyandiko, kandi muri icyo gihe akaba yari n’umuyobozi w’umurimo w’uburezi, yatangiye kwigisha ko igihe Mushiki wa White yerekwaga ubuhanuzi bw’ibizaba mu gihe kizaza cyangwa amateka yera yo mu gihe cyashize, amagambo ye yahumetswe; ariko yavugaga ko iyo yagaragazaga intege nke z’umuntu ku giti cye z’abagize itorero, icyo cyabaga ari igitekerezo cye cya kimuntu gusa.

In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.

Mu mwaka wa 1881 habayeho igitero cyeruye cyagabwe ku butware bwa Bibiliya ya King James na Satani, anyuze ku muyoboro wa perezida w’itorero; hanyuma mu mwaka wakurikiyeho, umuyobozi w’umurimo w’uburezi n’uw’itangazabumenyi agaba igitero gisa n’icyo ku butware bwa Mwuka w’Ubuhanuzi. Uhereye mu 1884, ubuhamya ni uko muri iyo minsi nta yerekwa ryeruye ryabaga. Uhereye mu 1863 kugeza mu 1881, ubugome bwo kwigomeka bwari bwarakomeje kwiyongera kugeza ubwo bwageze no kuri Bibiliya no kuri Mwuka w’Ubuhanuzi, kandi ntibwari bugikubiyemo gusa kwanga urufatiro.

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.

Ibizira bine biteye isesemiwe bigaragazwa mu gice cya munani cy’Igitabo cya Ezekiyeli, bikorwa n’abasaza, ari bo bagereranya ubuyobozi bwa Yerusalemu, bwatangiye nk’inzego z’itorero zemewe n’amategeko ryitwa Uwadiventisime y’i Lawodikiya mu 1863. Muri icyo gihe ni bwo hasohowe inyandiko mu kinyamakuru Review and Herald, aho bamwe mu bahanga mu mateka bavuga ko yanditswe na James White, nubwo ibimenyetso by’inyandiko ubwabyo byerekana cyane ko Uriah Smith ari we mwanditsi nyakuri. Uko byaba biri kose, umuvumo wo kongera kubaka Yeriko wasohorejwe kuri James White mu buryo bugaragara, kandi Uriah Smith ni we wakoze imbonerahamwe y’impimbano yo mu 1863. Mu 1881, perezida w’Inama Nkuru yashyiraga inyandiko muri Review and Herald zavugaga zirwanya ubutware bwuzuye bwa Bibiliya, hanyuma mu mwaka wakurikiyeho Uriah Smith atangira kugaba igitero ku butware bwa Mwuka w’Ubuhanuzi.

The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.

Abagabo bo mu bihe bya kera, bagombaga kuba abarinzi, ni bo bayoboraga igitero cyeruye cyatangiriye ku gitero cyagabwe ku kuri kw’ishingiro kugereranywa n’inzozi za Miller kandi kwerekanirwa ku meza abiri ya Habakuki. Uhereye aho batangira kugaba ibitero ku bahamya babiri, ari bo Bibiliya n’Umwuka w’Ubuhanuzi. Muri icyo gihe nyine (mu ntangiriro z’imyaka ya 1880), umuyobozi w’umurimo w’ubuzima, John H. Kellogg, yatangiye kwinjiza mu buyobozi bw’itorero ubupfumu bw’umwuka bwo muri pantheism. Mu 1881, James White yaruhukijwe, kandi Sister White yari ari hagati mu bwigomeke bwari bukomeje kwiyongera bw’abayobozi b’inzego z’itorero z’uburezi, z’ubuzima n’iza politiki.

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:

Ubutumwa bwari bwarageze mu 1856, bwari umucyo wiyongereye w’“ibihe birindwi,” kandi na bwo bukaba n’ubutumwa bugenewe Laodikiya, bwari bwaranzwe, kandi Uwiteka yari agamije kongera gusubiramo ubwo butumwa nyine mu Nteko Rusange yabereye i Minneapolis mu 1888, binyuze mu butumwa bwatanzwe n’Abakuru Jones na Waggoner. Ubutumwa bwabo ntibwari ubutumwa bushya, kandi igihe abararwanyaga ubutumwa bwabo baganirizwaga na Mushiki wa White, yagaragaje ko abo bigomekaga bizeraga yuko kurwanya kwabo ubutumwa bwa Jones na Waggoner kwagaragazaga inshingano yabo yo kurinda ibimenyetso bya kera, ari byo kandi n’imfatiro za kera. Ubugome bwabo bwahishuye ko mu 1888 batari bagisobanukiwe icyo imfatiro ari cyo, ari cyo yuko ukuri kw’imfatiro kugereranya gukiranuka kwa Kristo. Mu rwego rw’ibimenyetso n’amategeko ya William Miller, yaravuze ati:

> “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.

> “Tugomba kumenya ubwacu icy’Ubukristo ari cyo, ukuri icyo ari cyo, ukwizera twakiriye uko ari ko, n’amategeko ya Bibiliya ayo ari yo—amategeko twahawe n’ubushobozi buruta ubundi bwose. Hari benshi bizera badafite impamvu bubakiraho ukwizera kwabo, badafite gihamya ihagije yerekeye ukuri kw’icyo kibazo. Iyo hatanzwe igitekerezo gihuje n’ibyo bari baramaze kwemera mu mitima yabo, bahita bitegura kucyakira. Ntibatekereza bahereye ku ntandaro bajya ku ngaruka, ukwizera kwabo nta rufatiro nyakuri gufite, kandi mu gihe cy’ikigeragezo bazasanga barubatse ku musenyi.

> “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.

> “Uwiyumvira anyuzwe n’ubumenyi bwe bw’ubu butaruzuye bw’Ibyanditswe, atekereza ko ibyo bimuhagije kugira ngo akizwe, aba aruhukiye mu buriganya bwica. Hari benshi badafite ibihamya by’Ibyanditswe byabategurira rwose, kugira ngo babashe gutahura ikosa no gucyaha imigenzo yose n’imyizerere ishingiye ku bupfumu n’ubupfapfa byagurishijwe nk’ukuri. Satani yinjije ibitekerezo bye bwite mu kuramya Imana, kugira ngo yanduze ubworoherane bw’ubutumwa bwiza bwa Kristo. Umubare munini w’abavuga ko bizera ukuri kw’iki gihe ntibazi ikigize ukwizera kwahamijwe abera rimwe na rizima—Kristo muri mwe, ibyiringiro by’ubwiza. Bibwira ko barengera ibimenyetso bya kera by’ukuri, ariko ni akazuyazi kandi ntibita ku by’umwuka. Ntibazi icyo ari cyo kuboha mu mibereho yabo no kugira rwose imbaraga nyakuri z’urukundo n’ukwizera. Si abigishwa ba Bibiliya bayegereye by’ukuri, ahubwo ni abanebwe kandi batitayeho. Iyo habayeho kutumvikana ku byerekeye imirongo y’Ibyanditswe, aba batigeze biga bafite intego kandi batarafata umwanzuro ku cyo bizera, bava mu kuri. Dukwiriye gushimangira kuri bose ko ari ngombwa gushakashaka ukuri kw’Imana bashyizeho umwete, kugira ngo bamenye ko bazi ukuri icyo ari cyo. Bamwe bavuga ko bafite ubumenyi bwinshi, kandi bakanyurwa n’imimerere yabo, nyamara nta mwete bafite ku murimo, nta rukundo rwinshi rufite ishyaka bakunda Imana n’imitima Kristo yapfiriye, kurusha uko byari kuba bimeze iyo bataba barigeze kumenya Imana. Ntibasoma Bibiliya [kugira ngo] begukane umutobe n’umwimerere wayo ku bugingo bwabo bwite. Ntibumva ko ari ijwi ry’Imana rivugana na bo. Ariko niba dushaka gusobanukirwa inzira y’agakiza, niba dushaka kubona imirasire y’Izuba ryo gukiranuka, tugomba kwiga Ibyanditswe dufite intego, kuko amasezerano n’ubuhanuzi byo muri Bibiliya bisakaza imirasire isobanutse y’ubwiza ku mugambi w’Imana w’agakiza, ari byo kuri gukomeye kutarasobanukirwa neza.” 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.

Iri jambo rikomoka mu buhamya bwe bwo mu gihe cya 1888, kandi agaragaza yuko abigometse barimo kubaka urufatiro ku musenyi, nubwo bo batabizi. Aravuga ati: “Umubare munini w’abavuga ko bizera ukuri kw’iki gihe, ntibazi icyerekezo nyakuri cy’ibyo kwizera byigeze guhabwa abera—Kristo muri mwe, ibyiringiro by’ubwiza. Batekereza ko barimo barengera ibimenyetso bya kera, ariko ni akazuyazi kandi ntibita ku bintu.” Abagaragaza nk’abakiri mu mimerere y’i Lawodikiya, kuko ari “akazuyazi.” Kandi agaragaza “ibyizera byigeze guhabwa abera—Kristo muri mwe, ibyiringiro by’ubwiza.” Kristo ni We Gitare cy’Ibihe, kandi nk’Igitare cy’Ibihe, ahagarariye amabuye y’agaciro yo mu nzozi za Miller.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Umuburo waratanzwe uti: Nta kintu na kimwe kigomba kwemererwa kwinjira ngo gihungabanye urufatiro rw’ukwizera twubatseho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahagaze imbere y’isi, nkomeza kuba indahemuka ku mucyo Imana yaduhaye. Nta mugambi dufite wo kuvana ibirenge byacu ku rubuga twashyizweho, uko umunsi wakurikiraga undi dushaka Umwami tubikuye ku mutima mu masengesho ashyitse, dushaka umucyo. Mwebwe mubona ko nabasha kureka umucyo Imana yangiriye ubuntu ikampa? Ugomba kuba nk’Igitare cy’Ibihe byose. Wambereye umuyobozi kuva igihe nawuherewe.” Review and Herald, 14 Mata 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.

Agaragaza ukuri kw’ingenzi ku byerekeye abigometse, ari bo bagabo ba kera ba Ezekiyeli, igihe avuga ati: “Ntibatekereza bahereye ku mpamvu ngo bagere ku ngaruka.” Abanyabyaha ntibashobora cyangwa ntibashaka gutekereza bahereye ku mpamvu ngo bagere ku ngaruka. Ingaruka y’icyo gihe cy’Inteko Rusange yo mu 1888 yari iy’ubwigomeke bukomeye cyane ku buryo Mushiki wa White yafashe umwanzuro wo kugenda, ariko umuyobozi we w’umumarayika amutegeka ko agomba kuguma no kwandika amateka ahwanye n’ubwigomeke bwa Kora, Datani na Abiramu. Ubugomeke bw’abo bagabo ba kera ni bwo bwari ingaruka, kandi impamvu yari ukwanga ubutumwa bw’Abalawodikiya bwageze hamwe n’umucyo wiyongereye w’“ibihe birindwi” mu 1856, hanyuma bikazamuka bikagera ku bugomeke bwo kurwanya urufatiro mu 1863, maze ibyo bikaza gutuma habaho igitero cyo kubanza kuri Bibiliya hanyuma kuri Mwuka w’Ubuhanuzi, hamwe no kwinjiza ubupfumu bwa Kellowoga.

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.

Birumvikana ko abanyamateka ba kera b’abagabo, mu mateka yose, batwikiriye ukuri kujyana n’uwo bwigomeke bakuzuza imyanda, imigenzo gakondo, imico n’inkuru z’impimbano; kuko abifatanyamo muri ubwo bwigomeke bahora bashaka guhisha ibimenyetso.

> Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.

> Bazabona abashaka guhisha inama zabo kure y’Uwiteka mu bwiru bwimbitse, kandi imirimo yabo ikaba mu mwijima, bakavuga bati: “Ni nde utubona? Kandi ni nde utumenya?” Yesaya 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).

Abagabo Yesaya abwira muri uwo murongo ni bo yita “abagabo b’abakobanyi bategeka ubu bwoko i Yerusalemu,” kandi ni na ba bagabo ba kera bagombaga kuba abarinda ubwoko mu gice cya munani cya Ezekiyeli. Mu buhamya bwa Ezekiyeli, ku muziranenge wa kabiri, uranga igisekuru cya kabiri cy’Abadivantisiti, basubiza ibibazo abagabo b’abakobanyi ba Yesaya babaza, “kuko bavuga bati, Uwiteka ntatubona; Uwiteka yararetse isi” (Ezekiyeli 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.

Hari “ishyano” rivugiwe abo bahindura amateka bashaka guhisha ukuri kw’ubwigomeke bwagejeje kuri 1888 kandi bukahabera.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “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.

> Ngomba kuvugana namwe ku byerekeye amateraniro yabereye i Minneapolis. Igihe kimwe nafashe umwanzuro wo kuva muri ayo materaniro kuko nabonye kandi numva umwuka ukomeye wo kurwanya wari wiganje. Ntabwo nari nshobora na gato kwemera uwo mwuka wakoreraga mu buryo bugenga kuri Mwene Data Morrison na Mwene Data Nicola. Nta n’akanya na gato nshobora gushidikanya ubwoko bw’umwuka mwari mufite. Mu by’ukuri, uwo ntiwari Umwuka w’Imana; kandi kugira ngo mutazakomeza muri ubwo buriganya, ni cyo gitumye mbandikira ubu.

> “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.’

> “Ijoro ryakurikiyeho, nyuma y’uko nari nafashe umwanzuro wo kutaguma i Minneapolis igihe kirenzeho, mu nzozi cyangwa mu iyerekwa ryo mu ijoro—sinshobora kuvuga neza neza icyari cyo—a person of tall, commanding appearance yanzaniye ubutumwa kandi ampishurira ko ari ubushake bw’Imana ko mpagarara ku mwanya w’inshingano zanjye, kandi ko Imana ubwayo izaba umufasha wanjye kandi izankomeza kuvuga amagambo izampa. Yaravuze ati: ‘Ku bw’uyu murimo Uwiteka ni we wakuzamuye. Amaboko ye y’iteka ryose ari munsi yawe. Muri iyi nama hazafatirwamo imyanzuro izaba iy’ubugingo cyangwa iy’urupfu; si uko hagira ugomba kurimbuka, ahubwo ubwibone bwo mu by’umwuka no kwiringira ubwawe bizafunga urugi ku buryo Yesu n’imbaraga za Mwuka Wera we bitazemererwa kwinjira. Bazabona andi mahirwe yo gukurwaho ubuyobe, no kwihana, kwatura ibyaha byabo, no kuza kuri Kristo no guhinduka kugira ngo abakize.’”

> “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.’

> Aravuga ati: “Nkurikira.” Nkurikira umuyobozi wanjye, aranyobora angeza ku mazu anyuranye aho bene Data bari batuye, maze aravuga ati: “Umva amagambo avugirwa hano, kuko yanditswe mu gitabo cy’inyandiko, kandi ayo magambo azagira imbaraga zo gucira urubanza abantu bose bagira uruhare muri uyu murimo mu buryo budahuje n’umwuka w’ubwenge buva mu ijuru, ahubwo buhuje n’umwuka utamanuka uva mu ijuru, ahubwo ukomoka hasi.”

> “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.

> Numvise amagambo yavuzwe akwiriye gutera isoni buri wese mu bayavuze. Amagambo y’ishinyaguro yahanahanwaga hagati yabo, bagaseka no gupfobya bene se A. T. Jones, E. J. Waggoner, na Willie C. White, ndetse nanjye ubwanjye. Umwanya mfite n’umurimo nkora byavuzweho mu bwisanzure n’abagombaga kuba bahugiye mu murimo wo kwicisha bugufi imbere y’Imana no gushyira imitima yabo bwite mu murongo. Hari hameze nk’aho bashukwaga no guhora batekereza ku makosa batekereje gusa no ku byo bene se batekereje ko bavuze, no ku murimo wabo, kandi ibyo byose nta shingiro byari bifite mu kuri; ndetse no gushidikanya no kuvuga no kwandika ibintu bikomeye byuzuye uburakari, bikomotse ku gushidikanya, ku bibazo, no kutizera.

> “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.

> “Umuyobozi wanjye yaravuze ati, ‘Ibi byanditswe mu bitabo ko bihamya kurwanya Yesu Kristo. Uyu mwuka ntushobora guhuza n’Umwuka wa Kristo, uw’ukuri. Basinze umwuka wo kurwanya, kandi ntibakimenya, nk’uko umusinzi atabimenya, umwuka utegeka amagambo yabo cyangwa ibikorwa byabo. Iki cyaha mu buryo bwihariye ni ugukosereza Imana. Uyu mwuka nta gushushanya gufitanye n’Umwuka w’ukuri no gukiranuka kurusha wa mwuka watumye Abayahudi bagirana umugambi wo gushidikanya, kunegura no kuba ba maneko kuri Kristo, Umucunguzi w’isi.”

> “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.

> Nabwiwe n’umuyobozi wanjye ko hari harabayeho umuhamya w’ibiganiro bitarimo Kristo, amagambo y’akavuyo yagaragazaga umwuka watumaga ayo magambo avugwa. Igihe binjiraga mu byumba byabo, abamarayika babi bajyanaga na bo, kuko bari bafunze urugi imbere ya Mwuka wa Kristo kandi ntibashake kumva ijwi Rye. Nta kwicisha bugufi k’umutima imbere y’Imana kwabayeho. Ijwi ry’amasengesho ryumvikanaga gake cyane, ahubwo kunenga no kuvuga ibirenze ukuri no gukeka no guhanga ibitekerezo no kugira ishyari n’ifuha no gukeka ibibi no kurega ibinyoma ni byo byari byogeye. Iyo amaso yabo aza kuba yarakinguwe, baba barabonye ibyari kubatera ubwoba, ari byo kwinezeza kw’abamarayika babi. Kandi bari no kubona Umurinzi wari warumvise buri jambo kandi wanditse ayo magambo mu bitabo byo mu ijuru.

> “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.

> “Nuko nibwo nabwiwe ko muri iki gihe nta kamaro byagira gufata icyemezo icyo ari cyo cyose ku myanya y’ingingo z’inyigisho z’ukuri, ku birebana n’icyo ukuri ari cyo, cyangwa kwitega umwuka uwo ari wo wose wo gukora iperereza rinyuze mu butabera, kuko hari harashyizweho ihuriro ry’abumvikanye kudatuma habaho ihinduka iryo ari ryo ryose ry’ibitekerezo ku ngingo cyangwa ku mwanya uwo ari wo wose bari baremeye, nk’uko n’Abayuda na bo batigeze babikora. Umuyobozi wanjye yambwiye byinshi cyane ntahawe umudendezo wo kwandika. Nisanga nicaye mu gitanda mfite umwuka w’agahinda n’umubabaro, kandi mfite n’umwuka wo kwiyemeza gushikamye guhagarara ku mwanya w’inshingano yanjye kugeza ihuriro rirangiye, hanyuma nkategereza amabwiriza y’Umwuka w’Imana ambwira uko ngomba gukora n’inzira nkwiriye gukurikira.” The 1888 Materials, 277, 278.

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