Article

# The Book of Daniel - Number Eighty

Incwadi kaDaniyeli - Inani Lamashumi Asibhozo

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

Ukuphela nokuQala kweMibono: Umbono Wokugqibela Ovulekileyo ka-Ellen White ngowe-1884 nokuBaluleka Kwawo

Author

Jeff Pippenger

Published

February 13, 2024

Formats

PDF
Word
Song MP3

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.

Ngowe-1884, uEllen White waba nombono wakhe wokugqibela ovulekileyo. Wawunikelwe ePortland, Oregon. Umbono wakhe wokuqala ovulekileyo wanikelwa ngowe-1844, ePortland, Maine. UYesu usoloko ebonakalisa isiphelo sento, ngesiqalo sento.

> “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.

> “Akuzange kube kudala emva kokudlula kwexesha, ngowe-1844, ndanikelwa umbono wam wokuqala. Ndandindwendwele uNksz. Haines ePortland, udade othandekayo kuKristu, intliziyo yakhe ibimanyene neyami; sasihlanu, sonke singabafazi, siguqe ngokuzola esibingelelweni sosapho. Sathi sisathandaza, amandla kaThixo ehla phezu kwam ngendlela endingazange ndiyive ngaphambili.

> “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.

> “Ndabonakala ngathi ndingqongwe kukukhanya, yaye ndinyukela phezulu nangakumbi, ndimka emhlabeni. Ndajika ndafuna ukukhangela abantu be-advent ehlabathini, kodwa andabafumana, xa ilizwi lathi kum, ‘Khangela kwakhona, uze ukhangele kancinane phezulu ngakumbi.’ Ngenxa yoko ndaphakamisa amehlo am, ndabona indlela ethe tye nemxinwa, iphakanyiselwe phezulu kakhulu ngaphezu kwehlabathi. Kule ndlela abantu be-advent babesiya esixekweni esasikwelinye icala lesiphelo sendlela. Babenokukhanya okuqaqambileyo kumiswe emva kwabo ekuqaleni kwendlela, awathi umthunywa wezulu kum lolo ‘khwelo lwaphakathi kobusuku.’ [BONA MATEWU 25:6.] Oku kukhanya kwakukhazimla kulo lonke elo ndlela, kwanika ukukhanya ezinyaweni zabo, ukuze bangakhubeki.

> “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.

> “Ukuba babegcina amehlo abo ethe ntsho kuYesu, owayephambi kwabo kanye, ebakhokelela esixekweni, babekhuselekile. Kodwa kungekudala abanye badinwa, baza bathi isixeko sisekude kakhulu, nokuba babelindele ukuba ngeli xesha babe sele bengene kuso. Wandula ke uYesu abakhuthaze ngokuphakamisa ingalo yaKhe yasekunene ezukileyo, yaye engalweni yaKhe kwaphuma ukukhanya okwajinga phezu kweqela labalindele ukuBuya, baza badanduluka besithi, ‘Alleluia!’ Abanye ngokungxama balukhanyela ukhanyiso olwalungasemva kwabo, baza bathi yayingengoThixo owabayikhokelelayo ukuphuma bade bafike kude kangaka. Ukukhanya olwalungasemva kwabo lwacima, lwashiya iinyawo zabo ebumnyameni obupheleleyo, baza bakhubeka, balahlekelwa kukubona umqondiso noYesu, baza bawa endleleni behla bangena kwihlabathi elimnyama nelingendawo elisezantsi.” 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.

Kwibhayografi enemiqulu emithandathu kaEllen White, ebhalwe ngumzukulwana wakhe uArthur L. White, ubhala ingxelo yentetho eyanikelwa nguJohn Loughborough kwiSeshoni yeNkomfa Jikelele ka-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.

> “ULoughborough, ekhwaza intetho kwiseshoni yeNkomfa Jikelele kwiminyaka esithoba kamva, wathi: “Ndimbone uDade White embonweni malunga namashumi amahlanu amaxesha. Okokuqala kwakumalunga neminyaka engamashumi amane eyadlulayo.... Umbono wakhe wokugqibela obala waba ngowe-1884, enkampini yentlanganiso ePortland, eOregon.” Ellen White Biography, volume 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.

Wayesaya kuqhubeka efumana amaphupha nemibono emva ko-1884, kodwa imibono eyenzeka esidlangalaleni yaphela kanye kanye emva kweminyaka engamashumi amane ukususela oko yaqalayo, yaye zombini imibono yokuqala neyokugqibela evulekileyo zenzeka kwizixeko ezazibizwa ngokuba yiPortland. Isixeko sokuqala sasikunxweme olusempuma lweUnited States, esokugqibela sasikunxweme olusentshona. Abanye basenokufuna ukuphikisa besithi le nto ayithethi nto ingaphezu kokuqondana nje kwabantu, kanti abanye basenokuphikisa besithi injongo yemibono evulekileyo yayisele izalisekile, ngoko ke iNkosi yayiphelisa emva kweminyaka engamashumi amane.

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

Isizathu sokwenene sibangelwa kukwanda kokungathobeli nokuvukela isipho sobuprofeti esasiphiwe intshukumo yamaMillerite.

> “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.

> “Emva kokuba ndifike e-Oakland, ndasindwa kakhulu yimvakalelo yemeko yezinto eBattle Creek, ndize mna ndibuthathaka, ndingenamandla okuninceda. Ndandisazi ukuba igwele lokungakholwa lalisebenza. Abo babengayihoyi imiyalelo ecacileyo yelizwi likaThixo babesuka bangazihoyi nezingqinisiso ezabakhuthazayo ukuba balinikele ingqalelo elo lizwi. Ngelixa ndandityelele eHealdsburg ebusika obudlulileyo, ndandithandaza kakhulu ndize ndithwaliswe uxhalaba nentlungu. Kodwa iNkosi ngaxa lithile, ndakuba ndisemthandazweni, yabugxotha ubumnyama, kwaza ukukhanya okukhulu kwazalisa igumbi. Ingelosi kaThixo yayisecaleni kwam, ndaza ndabonakala ngathi ndiseBattle Creek. Ndandikwiingcebiso zenu; ndeva amazwi ethethwa, ndabona ndeva izinto ekuthi, ukuba uThixo ethanda, ndinqwenele ukuba zingacinywa ngonaphakade engqondweni yam. Umphefumlo wam wonzakala kangangokuba ndandingazi ukuba mandenze ntoni okanye ndithethe ntoni. Ezinye izinto andinakuzikhankanya. Ndayalelwa ukuba ndingabazisi bani na ngale nto, kuba kwakusekho okuninzi ekwakusaza kuphuhliswa.”

> “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.

> “Ndaxelelwa ukuba ndiqokelele ukukhanya endandinikiwe ndize ndiyeke imitha yako kukhanyisele abantu bakaThixo. Oku bendikwenza ngamanqaku kwiimaphepha-ndaba. Ndivuka ngentsimbi yesithathu phantse yonke intsasa kangangeenyanga ndaza ndaqokelela izinto ezahlukeneyo ezazibhaliwe emva kokuba obu bungqina bubini bokugqibela bunikiwe kum eBattle Creek. Ndazibhala ezi zinto ndaza ndazikhawulezisa ndazithumela kuni; kodwa ndandingakuhoyanga ukuzinyamekela kwam ngendlela efanelekileyo, yaye umphumo waba kukuba ndawa phantsi komthwalo; imibhalo yam ayizange igqitywe yonke ukuze ifike kuni kwiGeneral Conference.

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

> “Kwakhona, ndakuba ndisemthandazweni, iNkosi yazityhila. Ndaphinda ndaseBattle Creek. Ndandikwizindlu ezininzi, ndaza ndeva amazwi enu ejikeleze iitafile zenu. Iinkcukacha andinayo inkululeko yokuzibalisa ngoku. Ndiyathemba ukuba andisayi kuze ndibizwe ukuba ndizikhankanye. Ndandikwanamaphupha aliqela awachukumisayo kakhulu.

> “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.

> “Leliphi ilizwi eniya kulamkela njengelizwi likaThixo? Yawaphi amandla iNkosi ewagcinileyo ukuze ilungise iimpazamo zenu ize inibonise ikhondo lenu njengoko linjalo? Ngawaphi amandla okusebenza ebandleni? Ukuba niyala ukukholwa de kususwe sonke isithunzi sokungaqiniseki nayo yonke into enokubangela ukuthandabuza, anisayi kuze nikholwe. Ukuthandabuza okufunayo ulwazi olugqibeleleyo akusoze kunikele kukholo. Ukholo luxhomekeke kubungqina, hayi ekubonakalisweni okupheleleyo. INkosi ifuna ukuba sithobele ilizwi lomsebenzi xa kukho amanye amazwi asijikelezileyo, esibongoza ukuba silandele ikhondo elichaseneyo. Kufuneka kuthi ukunaka okunzulu ukuze sahlule ilizwi elithetha livela kuThixo. Simele ukumelana nokuthanda kwethu size sikoyise, size sithobele ilizwi lesazela singangeni kuxoxiswano okanye kwisivumelwano, hleze izikhuthazo zaso ziphele, kulawule intando nentshukumo. Ilizwi leNkosi liza kuthi sonke thina singazange sixhathise uMoya waYo ngokuzimisela ukungave nokungathobeli. Eli lizwi livakala kwizilumkiso, kwiingcebiso, nasezikhalimelweni. Ngumyalezo wokukhanya weNkosi kubantu baYo. Ukuba silinda izibizo ezinamandla ngakumbi okanye amathuba angcono, ukukhanya kusenokurhoxiswa, size sishiywe ebumnyameni.” 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.”

USista White wabonisa ukuba ukuba kwaqhubeka ukubonakaliswa kwemvukelo nxamnye nenkonzo yakhe njengomprofetikazi, “ukukhanya kungarhoxiswa, yaye” ubuAdventisti baseLawodike “bashiywe ebumnyameni.” Ngo-1915, ukukhanya kwarhoxiswa. UThixo wayenako ngokupheleleyo, yaye usenako, ukumvusa umprofeti okanye umprofetikazi nanini na akhetha ukwenza njalo. Wamvusa uElisha ukuba alandele uEliya, kodwa akuzange kuvuswe mprofeti uphilayo emva ko-1915, kuba iNkosi “yarhoxisa ukukhanya.”

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.

Xa kuthethwa ngamaphupha nemibono kaDade White, kwakukho amaxesha amathathu. Ixesha lokuqala leminyaka engamashumi amane, apho imibono yayisenzeka esidlangalaleni, ngeenjongo ezazinxulumene nokumiselwa kwesipho ezingqondweni zabo babekhona xa imibono yayisenzeka. Emva koko ukususela ngowe-1884 de kube sekufeni kwakhe ngowe-1915, kwanikelwa imibono namaphupha awayesenzelwe ukwakha abantu bakaThixo, kodwa ayenikelwa ngasese. Ixesha lesithathu laqala ngowe-1915, yaye lanika ubungqina bokuba ubu-Adventism bamaLaodike busebumnyameni bokuwexuka.

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.

UIsrayeli wamandulo ufuzisela uSirayeli wanamhlanje, yaye ngexesha lemvukelo epheleleyo elamelwa nguEli noonyana bakhe ababini, uHofeni noFinehasi, kwakungekho “mbono ovulekileyo.” Isizathu yayikukungathobeli kwabo okugqithisileyo nokuvukela. UThixo akaguquki.

> “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.

> “Kwafuneka kunikwe esinye isilumkiso kwindlu kaEli. UThixo wayengasenako ukunxibelelana nombingeleli omkhulu noonyana bakhe; izono zabo, njengelifu elishinyeneyo, zazivale ubukho boMoya waKhe oyiNgcwele. Kodwa phakathi kobubi umntwana uSamuweli wahlala enyanisekile eZulwini, yaye isigidimi sokugwetywa kwendlu kaEli saba sisabelo sikaSamuweli njengomprofeti woPhezukonke.”

> “‘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.

> “‘Ilizwi likaYehova lalinqabile ngaloo mihla; kwakungekho mbono uvulekileyo. Kwathi ke ngelo xesha, xa uEli wayelele endaweni yakhe, namehlo akhe aqalisa ukuba mfiliba, ukuze angabi sabona; yaye ngaphambi kokuba isibane sikaThixo sicime etempileni kaYehova, apho kwakukho ityeya kaThixo, uSamuweli elele ukuba alale; uYehova wambiza uSamuweli.’ Ethabathela ukuba ilizwi elo lelikaEli, umntwana wakhawuleza waya ecaleni kombhede wombingeleli, esithi, ‘Nanku ndilapha; kuba undibizile.’ Impendulo yaba, ‘Andikubizanga, nyana wam; phinda ulale.’ UYehova wambiza uSamuweli kathathu, yaye kathathu wasabela ngendlela efanayo. Wandula ke uEli waqiniseka ukuba ubizo olo luyimfihlakalo lwalulilizwi likaThixo. UYehova wayedlule ecaleni komkhonzi waKhe onyuliweyo, indoda eneenwele ezingwevu bubudala, ukuze athethe nomntwana. Oku ngokwako kwakusisohlwayo esikrakra, kanti sikufanele, kuEli nendlu yakhe.” Oobawo nooProfeti, 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.

Ekuwexukeni kwendlu kaEli kwakungekho mbono uvulekileyo, kuba iLizwi leNkosi “lalinqabile” ngaloo mihla. Igama lesiHebhere eliguqulelwe ngokuthi “lalinqabile” lithetha “lalingaqhelekanga”. Ukususela ngowe-1844 kude kube ngowe-1884, kwakukho “imibono evulekileyo,” enikwe ubuAdventisme baseLawodike. Oko kwaqalwa kwasekwa kuqala kwimbali yentshukumo yamaMillerite aseFiladelfiya, yaye ngowe-1856 kwaqalisa ukuchonga ukuba intshukumo yaseFiladelfiya yayiguqukele kwintshukumo yaseLawodike, kodwa imibono evulekileyo yaqhubeka, kuba uThixo unyamezela ixesha elide yaye unenceba.

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.

Ke kaloku ngowe-1863 kwaqalisa uvukelo oluchasene neenyaniso ezisisiseko, kodwa “imibono evulekileyo” yaqhubeka de kwangowe-1884. Emva koko kwabakho utshintsho. KuHezekile isahluko sesibhozo, amasikizi amane aboniswa njengawenyuka ngobunjalo bawo. U-1884 umele ukusondela esiphelweni kwesizukulwana sokuqala nokuqala kwesizukulwana sesibini. Imbali yobu-Advent ibhala ukuba ngowe-1881, kwaza kwakhona ngowe-1882, kwabakho ukwanda okubini okubalulekileyo ekuvukeleni.

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.

Ngowe-1881, uMongameli weNkomfa Jikelele (uGeorge Butler), wabhala waza wapapasha uthotho lwamanqaku kwi-Review and Herald, apho waphikisa ngelithi ezinye iinxalenye zeBhayibhile ziphefumlelwe ngaphezu kwezinye iinxalenye, yaye ekupheleni kwamanqaku akhe wachaza ngokwenene ezinye iinxalenye zeBhayibhile ezingaphefumlelwanga. Emva koko, ngowe-1882, uUriah Smith, inkokeli yomsebenzi wokupapasha, yaye ngelo xesha ekwangumkhokeli womsebenzi wemfundo, waqalisa ukufundisa ukuba xa uDade White wayeboniswa iziprofeto zexesha elizayo okanye imbali engcwele yexesha eladlulayo, amazwi akhe aye ephefumlelwe, kodwa waphikisa ngelithi, xa wayechaza ukusilela kobuqu kwamalungu ebandla, oko kwakungumbono wakhe wobuntu kuphela.

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.

Ngowe-1881 kwaqhutywa uhlaselo oluvulekileyo nxamnye negunya leBhayibhile kaKing James nguSathana, esebenzisa umongameli webandla njengesixhobo, kwaza kunyaka olandelayo inkokeli yomsebenzi wemfundo nowokupapasha yaqhuba uhlaselo olufanayo nxamnye negunya loMoya wesiProfeto. Ukususela ngowe-1884, ubungqina buthi ngaloo mihla kwakungekho mbono uvulekileyo. Ukususela ngowe-1863 kuse kowe-1881, imvukelo yayisele inyuke yanda de yaquka iBhayibhile noMoya wesiProfeto, yaye yayingasamelanga nje ukwaliwa kweziseko.

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.

Izothe ezine ezimanyumnyezi ezimelwe kuHezekile isahluko sesibhozo, zenziwa ngamadoda amakhulu, amele ubunkokeli baseYerusalem, obaqala njengombutho wecawa osemthethweni njengoAdventism waseLawodikea ngowe-1863. Ngelo xesha kwapapashwa inqaku kwi-Review and Herald, abathi abanye ababhali-mbali balinike ububhali bukaJames White, nangona amaxwebhu elo nqaku eneneni ebonisa ngakumbi kuUriah Smith njengombhali wokwenene. Nokuba kunjalo, isiqalekiso esichasene nokwakhiwa kwakhona kweYeriko sazaliseka ngokucacileyo ngoJames White, yaye uUriah Smith wayengumntu owadala ishati yomgunyathi ka-1863. Kwathi ngowe-1881, umongameli weGeneral Conference wayebeka amanqaku kwi-Review and Herald, awayephikisa igunya elipheleleyo leBhayibhile, kwaza kwathi kunyaka olandelayo uUriah Smith waqalisa uhlaselo oluchasene negunya loMoya wesiProfeto.

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.

Amadoda amandulo awayefanele ukuba ngabagcini ayekhokela kuhlaselo oluvulekileyo olwaluqala ngohlaselo lwezinyaniso ezisisiseko ezimelwe ephupheni likaMiller neziboniswe kwiitafile ezimbini zikaHabakuki. Ukusuka apho baqalisa ukuhlasela amangqina amabini eBhayibhile noMoya Wokuprofeta. Kwangelo xesha linye (ekuqaleni kweminyaka yoo-1880), inkokeli yomsebenzi wezempilo, uJohn H. Kellogg, yaqalisa ukwazisa kubunkokeli bebandla umoya wokomoya wepantheism. Ngo-1881, uJames White wabekwa ekuphumleni, yaye uDade White wayephakathi kwimvukelo eyayisanda ngokukhawuleza yobunkokeli besakhiwo semfundo, sezempilo nesopolitiko sebandla.

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:

Isigidimi esasifikayo ngowe-1856, esasingukwanda kokukhanya kwe-“amaxesha asixhenxe,” kwaneso sigidimi sasiya eLaodikea, sasaliwe, yaye iNkosi yayinenjongo yokuphinda kanye eso sigidimi kwiNkomfa Jikelele eMinneapolis ngowe-1888, ngesigidimi esanikelwa ngabadala uJones noWaggoner. Isigidimi sabo sasingesiso isigidimi esitsha, yaye xa abo babemelana nesigidimi sabo bathethwa nguDade White, wachaza ukuba abo bavukeli babekholelwa ukuba ukumelana kwabo nesigidimi sikaJones noWaggoner kwakumele uxanduva lwabo lokukhusela iimpawu ezindala, ezikwangamaziko amandulo. Uvukelo lwabo lwatyhila ukuba ngowe-1888 babengasaqondi ukuba ayintoni na amaziko, oko kukuthi, iinyaniso ezisisiseko zimele ubulungisa bukaKristu. Kwimeko yeempawu neMithetho kaWilliam Miller wathi:

> “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.

> “Simele sazi ngokwethu ukuba ubuKristu buyintoni na, ukuba iyintoni na inyaniso, ukuba luyintoni na ukholo esilwamkeleyo, nokuba yintoni na imithetho yeBhayibhile—imithetho esiyinikiweyo ligunya eliphezulu kunawo onke. Baninzi abakholwayo bengenazathu abanokusekela kuzo ukholo lwabo, bengenabungqina baneleyo ngokunyaniseka kwalo mba. Ukuba kuvezwa uluvo oluhambelana neembono zabo abazibeke ngaphambili, bahlala bekulungele ukulamkela. Abacingi besuka kwisizathu besiya kwisiphumo; ukholo lwabo alunasiseko sokwenyaniso, yaye ngexesha lovavanyo baya kufumanisa ukuba bakhe phezu kwentlabathi.

> “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.

> “Lowo uphumla enelisekile lulwazi lwakhe lwangoku olungagqibelelanga lweZibhalo, ecinga ukuba oku kwanele usindiso lwakhe, uphumle kwinkohliso ebulalayo. Baninzi abangaxhotyiswanga ngokupheleleyo ngeengxoxo zeZibhalo, ukuze babe nako ukuqonda impazamo, baze bagwebe zonke izithethe neenkolelo ezingenasiseko eziye zanyanzeliswa njengeyinyaniso. USathana ungenise ezakhe iingcamango kunqulo lukaThixo, ukuze onakalise ubulula bevangeli kaKristu. Inani elikhulu labo bathi bayakholwa yinyaniso yangoku, abakwazi ukuba yintoni na eyenza ukholo olwakhe lwanikelwa kwabaNgcwele—uKristu kuni, ithemba lobuqaqawuli. Bacinga ukuba bakhusela iimpawu zakudala, kodwa badikidiki yaye abanandaba. Abazi ukuba kuthetha ukuthini ukuluka kumava abo nokuba nalo amandla okwenene othando nokholo. Abangabafundi beBhayibhile abasenyongweni, koko bayavilapha yaye abaqwalaselanga. Xa kuvela umahluko wezimvo ngeendinyana zeZibhalo, abo bangakhange bafunde benenjongo yaye bengaqinisekanga ngoko bakukholelwayo, bayaphambuka enyanisweni. Simele ukugxininisa kubo bonke imfuneko yokuphanda ngenkuthalo inyaniso engcwele, ukuze bazi ukuba bayazi ukuba yintoni na inyaniso. Abanye bathi banolwazi oluninzi, baze bazive banelisekile yimeko yabo, xa bengasenamdlandla ngomsebenzi, bengasenalo uthando oluvuthayo ngoThixo, nangemiphefumlo awafela yona uKristu, ngaphezu kokuba bebengazange bamazi uThixo. Abayifundi iBhayibhile [ukuze] bazenzele umongo namanqatha emiphefumlweni yabo. Abavakalelwa kukuba lilizwi likaThixo elithetha kubo. Kodwa ukuba sifuna ukuqonda indlela yosindiso, ukuba sifuna ukubona imitha yeLanga lobulungisa, simele sifunde iZibhalo ngenjongo; kuba izithembiso neziprofeto zeBhayibhile zikhanyisa ngemitha ecacileyo yobuqaqawuli phezu kwesicwangciso esingcwele sentlawulelo, ezi nyaniso zibalulekileyo ezingaqondwa ngokucacileyo.” 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.

Le ngxelo ithatyathwe kubungqina bakhe ngexesha lowe-1888, yaye uchaza ukuba abavukeli bakha isiseko phezu kwesanti, nangona bengayazi loo nto. Uthi, “Inani elikhulu labo bazibiza ngokuba bakholelwa enyanisweni yangoku, alikwazi oko kuyilo ukholo olwanikelwa kwaba ngcwele kwakanye—uKristu kuni, ithemba lobuqaqawuli. Bacinga ukuba bakhusela iimpawu zomda ezindala, kodwa badikidiki yaye abanankathalo.” Uchaza ukuba basengaphakathi kwimeko yaseLawodike, kuba “badikidiki.” Kanjalo uchaza “ukholo olwanikelwa kwaba ngcwele kwakanye—uKristu kuni, ithemba lobuqaqawuli.” UKristu uliLiwa lamaXesha, yaye njengeliLiwa lamaXesha, umele amatye anqabileyo ephupha likaMiller.

> “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.

> “Isilumkiso sifikile: Makungavunyelwa nto ukuba ingene eya kuphazamisa isiseko sokholo ebesakha phezu kwaso ukususela oko isigidimi safika ngo-1842, 1843, nango-1844. Ndandikolu lwazi lwesigidimi, yaye ukususela ngelo xesha bendimi phambi kwehlabathi, ndinyanisekile ekukhanyeni uThixo asinike kona. Asicebi ukususa iinyawo zethu eqongeni ezabekwa kulo njengoko imihla ngemihla sasifuna iNkosi ngomthandazo onzulu, sifuna ukukhanya. Nicinga ukuba ndingakuncama ukukhanya uThixo andinike kona? Kufuneka kube njengeLiwa laMaphakade. Bekundikhokela ukusukela oko kwanikelwayo.” Review and Herald, Epreli 14, 1903.

She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.

Uchaza ubunyani obubalulekileyo babavukeli, ababengamadoda amandulo kaHezekile, xa esithi, “Abacingi ngokusuka kwisizathu ukuya kwisiphumo.” Abangendawo abanako okanye abafuni ukucinga ngokusuka kwisizathu ukuya kwisiphumo. Isiphumo seseshoni yeNkomfa Jikelele ka-1888 saba sisivukelo kangangokuba uDade White wagqiba ekubeni ahambe, kodwa umkhokeli wakhe oyisithunywa sezulu wamyalela ukuba makahlale aze abhale imbali ehambelanayo yemvukelo kaKora, kaDatan noAbhiram. Imvukelo yamadoda amandulo yaba sisiphumo, kwaye isizathu saba kukwaliwa kwesigidimi saseLawodike esafika kunye nokwanda kokukhanya “kwamaxesha asixhenxe” ngowe-1856, saza sanda saya kwimvukelo ngokuchasene neziseko ngowe-1863, nto leyo eyakhokelela ke kuhlaselo kuqala lweBhayibhile kwaza kwalandela uMoya woProfeti, kunye nokungeniswa komoya wokomoya kaKellogg.

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.

Kambe ke amadoda amandulo angababhali-mbali kuwo wonke umlando azigqume ngeenkunkuma, izithethe, amasiko neengqokelela zeentsomi iinyaniso ezinxulumene novukelo, kuba abo bathabatha inxaxheba kolo hlobo lovukelo basoloko bezama ukufihla ubungqina.

> 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.

> Yeha kubo abo bazama ngokunzulu ukufihla icebo labo kuYehova, nemisebenzi yabo isebumnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? 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).

Amadoda uIsaya athetha nawo kwivesi ngawo lawo awachazayo njengathi “amadoda agculelayo alawula aba bantu baseYerusalem,” yaye ngawona madoda amandulo awayemiselwe ukuba ngabagcini babantu kuHezekile isahluko sesibhozo. Kubungqina bukaHezekile, kwisesono sesibini esilisikizi, esiphawula isizukulwana sesibini sobu-Adventism, aphendula imibuzo ebuzwayo ngamadoda agculelayo kaIsaya, “ngokuba athi, INkosi ayisiboni; INkosi ilishiyile ihlabathi” (Hezekile 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.

Kukho “Yeha” evakaliswayo phezu kwabo bahlaziyi-mbali bazama ukugquma inyaniso yemvukelo eyakhokelela ku‑1888 yaza yenzeka ngalo nyaka.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “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.

> “Ndimele ukuthetha kuni ngokubhekiselele kwiintlanganiso zaseMinneapolis. Ndakha ndagqiba kwelokuba ndiyishiye intlanganiso kuba ndabona ndaza ndeva umoya onamandla wokuchasa owawulawula. Andinakukhe, nokuba kungomzuzwana omnye, ndivume loo moya owawusebenza ngamandla alawulayo phezu koMzalwana uMorrison noMzalwana uNicola. Andinakukhe, nokuba kungomzuzwana omnye, ndithandabuze ukuba luhlobo luni lomoya enaninalo. Ngokuqinisekileyo wawungewo uMoya kaThixo, yaye hleze niqhubeke kule nkohliso ndinibhalela ngoku.

> “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.’

> “Ngobo busuku emveni kokuba ndigqibe kwelokuba ndingabi sahlala ixesha elide eMinneapolis, ephupheni okanye embonweni wobusuku—andinakutsho ngokuqinisekileyo ukuba yayiyiphi—umntu omde, onembonakalo enegunya, wandizisela umyalezo waza wandityhilela ukuba yayikukuthanda kukaThixo ukuba ndime esikhundleni sam somsebenzi, nokuba uThixo ngokwaKhe uya kuba ngumncedi wam aze andixhase ukuba ndithethe amazwi aya kundinika wona. Wathi, ‘Ngalo msebenzi iNkosi ikuvusile. Iingalo zayo ezingunaphakade ziphantsi kwakho. Kule ntlanganiso kuya kwenziwa izigqibo zobomi okanye zokufa; kungekhona ukuba nabani na kufuneka atshabalale, kodwa ikratshi lokomoya nokuzithemba kuya kulivala ucango ukuze uYesu namandla oMoya waKhe oyiNgcwele bangangeniswa. Baya kuba nelinye ithuba lokukhutshwa enkohlisweni, nokuguquka, bavume izono zabo, baze beze kuKristu baguqulwe ukuze Abaphilise.’”

> “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.’

> “Wathi, ‘Ndilandele.’ Ndalandela umkhokeli wam, wandikhokelela ezindlwini ezahlukahlukeneyo apho abazalwana babehlala khona, waza wathi, ‘Waveni amazwi athethwa apha, kuba abhaliwe encwadini yeengxelo, yaye la mazwi aya kuba namandla okugweba phezu kwabo bonke abanenxaxheba kulo msebenzi ongahambelaniyo nomoya wobulumko obuvela phezulu, kodwa ohambelana nomoya ongehliyo uvela phezulu, koko usuka ezantsi.’”

> “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.

> “Ndiphulaphule amazwi athethiweyo awayefanele ukwenza ukuba wonke umntu owawathethayo abe neentloni. Kwagqithiswa amazwi okugculela omnye komnye, behlekisa ngabazalwana babo uA. T. Jones, uE. J. Waggoner, noWillie C. White, kwakunye nam. Isikhundla sam nomsebenzi wam kwathethwa ngako ngokukhululekileyo ngabo babefanele ukuba bexakekile emsebenzini wokuthobisa imiphefumlo yabo phambi koThixo nokulungisa ezabo iintliziyo. Kwakubonakala ngathi kukho ukurhintyelwa ekucamngceni ngobubi obucingelwayo nakwiintetho eziveliswe yingcinga nje ngokuphathelele abazalwana babo nomsebenzi wabo, ezazingenasiseko enyanisweni, nasekuthandabuzeni, nasekuthetheni, nasekubhaleni izinto ezibukhali ngenxa yokuthandabuza, nokubuza-buza, nokungakholwa.

> “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.

> “Watsho umkhokeli wam wathi, ‘Oku kubhaliwe ezincwadini njengokuchasene noYesu Kristu. Lo moya awunakuvumelana noMoya kaKristu, woonyaniso. Banxilisiwe ngumoya wokuchasa, yaye abasazi nangaphezu kwesinxila ukuba nguwuphi umoya olawula amazwi abo okanye izenzo zabo. Esi sono ngokukhethekileyo sisikhubekiso kuThixo. Lo moya awusenakuba nokufana noMoya wenyaniso nobulungisa kunomoya owakhuthaza amaYuda ukuba enze umanyano lokuthandabuza, lokugxeka nokuba ziintlola phezu koKristu, uMhlawuleli wehlabathi.

> “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.

> “Ndaxelelwa sisikhokelo sam ukuba kwakukho ingqina kwintetho engenaKristu, intetho yesihlwele eyabonakalisa umoya owawuqhuba la mazwi. Xa bangena kumagumbi abo, iingelosi ezingendawo zangena nabo, ngenxa yokuba bavala umnyango kuMoya kaKristu baza abavuma kuphulaphula ilizwi laKhe. Kwakungekho kuthobeka komphefumlo phambi koThixo. Ilizwi lomthandazo lalinqabile ukuviwa, kodwa ukugxeka namazwi agabadeleyo neengcinga ezicingelwayo noqikelelo namarhe nenzondo nomona neengcinga ezimbi ngabanye nezityholo zobuxoki kwakuxhaphakile. Ukuba amehlo abo ayethe avuleka, ngebebone oko ngebekuboyikisile, ukugcoba kweengelosi ezingendawo. Kwaye ngebebone noMlindi owayeve onke amazwi waza wawabhala la mazwi ezincwadini zezulu.

> “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.

> “Ndaza ke ndaxelelwa ukuba ngelo xesha bekuya kuba lilize ukwenza nasiphi na isigqibo malunga nezikhundla kwiingongoma zemfundiso, malunga nokuba yintoni inyaniso, okanye ukulindela nawuphi na umoya wophando olunobulungisa, kuba kwakwenziwe umanyano olwalungavumeli naluphi na utshintsho lweengcinga kuyo nayiphi na ingongoma okanye indawo ababe sele beyamkele, kanye njengoko namaYuda enjenjalo. Zininzi izinto ezathethwa kum nguMkhokeli wam endingakhululekanga ukuzibhala. Ndazifumana ndihleli ebhedini ndinomoya wosizi nenkxwaleko, kwangaxeshanye ndinomoya wesigqibo esiqinileyo wokuma esikhundleni sam somsebenzi kude kube sekupheleni kwentlanganiso, ndize ke ndilinde izikhokelo zoMoya kaThixo undixelela indlela emandihambe ngayo nendlela emandiyilandele.” The 1888 Materials, 277, 278.

Back to Articles