William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.
وليم ملر جو خواب ڪتاب Early Writings ۾ رکيو ويو، ۽ تنهن ڪري اهو ساڳئي نبوي تجزيي ۽ اطلاق جي ماتحت آهي، جنهن کي اُن شاگرد لاءِ انجام ڏيڻ ضروري آهي، جيڪو سچائيءَ جي ڪلام کي صحيح طرح ورهائڻ گهري ٿو. هي خواب ڪيترن ئي سالن کان Future for America جي وسيلي بار بار پيش ڪيو ويو آهي، پر هتي اسين ان کي ”علم جي واڌاري“ جي مطالعي ۾ شامل ڪري رهيا آهيون، جيڪو 1798 ۾ ”پڄاڻيءَ جي وقت“ تي کولي ڏنو ويو هو. هي خواب انهيءَ پيغام جي تاريخ کي مخاطب ڪري ٿو، جيڪو اُن علم جي نمائندگي ڪندو هو، جنهن ۾ واڌارو آندو ويو. اهو پهرئين ۽ ٽئين فرشتي جي پيغامن جي تحريڪن جي وچ ۾ هڪ ڳانڍاپو ظاهر ڪري ٿو.
William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.
William Millerpa musquynqa rikusqanqa paypa llamkananta reqsichin, chay llamkananpas unay Israelpa qallariyninpi Moisespa llamkananwanmi rikch’achisqa karqan. Millerpa musquyninpa hunt’akuynin qhepa p’unchaykunapiqa, unay Israelpa qhepa p’unchayninkunapi Cristopa llamkananwanmi rikch’achisqa karqan. Cristoqa unay Israelpa tukukuyninpi imatachus ruwasqan, chayqa espirituyniyuq Israelpa qhepa p’unchayninkunapi Cristo imatachus ruwan, chaytan reqsichin. Millerpa musquyninpi qhepa p’unchaykunapi hunt’asqa llamkananqa “Dirt Brush Man” nisqa runapa ruwasqan hinan rikuchisqa kachkan. Ancha allinmi reqsiy Millerpa musquyninta qhepa p’unchaykunapi Midnight Cry nisqapa hunt’akuyninmanta willakuy hina. Hinallataq, unay Israelpaq qhepa p’unchayninkunapi Cristopa llamkananqa Millerpa musquyninpi “Dirt Brush Man” nisqapa llamkananta rikch’achisqanta reqsiypas ancha allinmi.
One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.
Maysa maysa baninay isuna a parte ti obra ni Cristo a napateg a mapansin ket saan laeng a binuklatna dagiti kinapudno a naitabon manipud idi tiempo ni Moises, no di ket iti agpada a panawen pinarang-ayna pay dagita immuna a kinapudno. Iti kasta, nangted Isuna iti maysa nga ulidan a no dagiti tattao ti Dios ket tupdenda ti tagtagainep ni Miller kadagiti maudi nga aldaw, dagiti kinapudno a naipasdek babaen ti obra ni Miller ket maiyunnat iti labes ti sigud nga pannakaawatda.
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Phulusi u ṅwaha wa Mudzidzisi, Vhayuda vho vha vho funengetedza zwavhuḓi zwavhuḓi zwa ngoho nga marashi a mvelele na maṅwe mashaka, lwa u itela uri zwi si tsha konadzea u khethekanya zwa ngoho na zwi si zwa ngoho. Mudzidzisi o ḓa u bvisa marashi a vhufumakadzi na a vhukhakhi he ha vhulungiwa lwa tshifhinga tshilapfu, na u vhea zwavhuḓi zwa Ipfi ḽa Mudzimu kha muvhili wa ngoho. Mudzidzisi o vha a tshi nga ita mini arali a tshi ḓa kha riṋe zwino sa zwe a ita kha Vhayuda? O vha a tshi fanela u ita mushumo u fanaho wa u bvisa marashi a mvelele na mikhuvha. Vhayuda vho vha vho tshinyala vhukuma musi a tshi ita wonoyo mushumo. Vho vha vho no xedza mbonalo ya ngoho ya u thoma ya Mudzimu, fhedzi Kristo o dovha a i vhea khagala. Ndi mushumo washu u vhofholola ngoho dza ndeme dza Mudzimu kha vhufumakadzi na vhukhakhi. Ndi mushumo-ḓe we wa vhewa kha riṋe kha mafhungo maḓifha!” Review and Herald, June 4, 1889.
Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.
ዛሬ የትቢያ መጥረጊያ ሰውየው (ክርስቶስ)፣ የይሁዳ ወገን አንበሳው (ክርስቶስ) በአይሁድ ዘመን እንደፈጸመው ሁሉ፣ “የልማድና የሥርዓት ፍርስራሽን በማስወገድ ተመሳሳይ ሥራ” እየፈጸመ ነው። በሚለር ሕልም ውስጥ፣ በእግዚአብሔር ቃል ሳጥን ውስጥ ፍጹም በሆነ ሥርዓት የተደረደሩት የእውነት ውድ እንቁዎች፣ በፍርስራሽና በሐሰተኛ እንቁዎች ተሸፍነው ነበር። እነዚያ እንቁዎች በመጨረሻዎቹ ዘመናት የእኩለ ሌሊት ጩኸት ወቅት ከፍርስራሹ ውስጥ ወጥተው ወደ ትልቁ የእግዚአብሔር ቃል ሳጥን እንደገና ሊመለሱ ነበር፤ ምክንያቱም ሚለር በትልቁ ሳጥን ውስጥ የተመለሱትን እንቁዎች በተመለከተ ጊዜ፣ “ከታላቅ ደስታ የተነሣ ጮኽሁ፣ ያም ጩኸት አነቃኝ” ብሎ ነበር። የሚለር ሕልም በ1847 ዓ.ም. ተከሰተ፣ ይህም ከመጀመሪያው መልአክ የእኩለ ሌሊት ጩኸት በኋላ ሦስት ዓመት ነበር፤ ስለዚህ በሕልሙ ውስጥ መንቃቱ የመጨረሻዎቹ ዘመናት የእኩለ ሌሊት ጩኸት ነው። ያ የእኩለ ሌሊት ጩኸት የሚታወጅው፣ ከጥልቁ ጉድጓድ የወጣው አውሬ የገደላቸው ሁለቱ ምስክሮች ናቸው፤ እነርሱም ሦስት ቀን ተኩል በአደባባዩ ላይ ሞተው ነበር፣ እስኪሰበሰቡና በሞቱ ደረቅ አጥንቶች ሸለቆ ውስጥ ሕይወት እስኪሰጣቸው ድረስ፣ ከዚያም እንደ ዓላማ እስኪነሡ ድረስ። የሚለር ሕልም በዚያ አደባባይ ላይ፣ እና እርሱ “ክፍሌ” ብሎ በሚጠራው በዚያው ሸለቆ ውስጥ ይፈጸማል።
In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.
ꯃꯤꯂꯂꯔꯥꯏꯠꯁꯀꯤ ꯃꯥꯏꯇꯩ ꯄꯨꯋꯥꯔꯤꯗꯥ, ꯑꯗꯕꯦꯟꯇꯤꯁꯝꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯃꯄꯨ ꯑꯣꯏꯕ ꯑꯩꯇꯤ ꯃꯔꯨ ꯑꯣꯏꯅ ꯁꯝꯊꯣꯛꯅꯕꯥ ꯑꯇꯧꯕꯗꯥ ꯃꯤꯂꯂꯔꯕꯨ ꯄ꯭ꯔꯚꯨꯅꯥ ꯁꯤꯖꯤꯟꯅꯈꯤ; ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯪꯍꯟꯕ ꯃꯤꯇꯤ ꯍꯩꯔꯤ ꯑꯗꯨ ꯃꯇꯝ ꯆꯥꯅ ꯍꯥꯏꯕ ꯃꯇꯝꯗꯥ ꯑꯩꯇꯤ ꯃꯔꯨ ꯑꯗꯨ ꯄꯨꯝꯅꯃꯛ ꯄꯨꯡꯂꯤꯕ ꯑꯣꯏꯒꯅꯤ ꯍꯥꯏꯅ ꯎꯠꯂꯤ। ꯇꯔꯥꯗꯤꯁꯟ ꯑꯃꯁꯨꯡ ꯆꯥꯎꯈꯠꯄꯥ ꯊꯥꯛ ꯑꯗꯨꯒꯤ ꯑꯄꯥꯝꯕ ꯃꯤꯗꯤ ꯁꯦꯜꯂꯤꯡ ꯇꯥꯕꯥꯒꯤ ꯐꯦꯅꯣꯃꯤꯅꯟ ꯑꯁꯤꯗꯨ ꯈ꯭ꯔꯤꯁꯇꯅꯥ ꯑꯦꯟꯁꯦꯟꯠ ꯏꯁ꯭ꯔꯥꯑꯦꯜꯒꯤ ꯑꯔꯣꯏꯕꯗꯥ ꯄꯥꯡꯊꯣꯛꯈꯤꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨ ꯇꯧꯔꯤꯕꯗꯥ ꯃꯍꯥꯛꯅꯥ ꯋꯤꯂꯤꯌꯝ ꯃꯤꯂꯂꯔꯒꯤ ꯃꯪꯍꯟꯕꯗꯤ ꯑꯔꯣꯏꯕ ꯃꯄꯨꯡ ꯐꯥꯕꯥꯒꯤ ꯃꯥꯏꯔꯣꯜ ꯑꯣꯏꯅ ꯎꯠꯊꯣꯛꯈꯤ។
The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.
يهود اصل حقيقت خدا را از نظر دور ساخته بودند، اما مسيح آن را بار ديگر در معرض ديد قرار داد، و كار خويش را «كار ما» معرّفی كرد. كار ما اين است كه «حقايق گرانبهای خدا را از خرافه و خطا رهايی بخشيم.» رؤيای ويليام ميلر شناسايی، ارائه و رد شدن، و بازگردانده شدن حقايق اصيل را معيّن میسازد. برای آنكه كار بازسازی به انجام رسد، مسيح حقيقت را در «چارچوب حقيقت» قرار داد. «چارچوب حقيقت» برای ويليام ميلر، فهم او از دو قدرت ويرانگرِ بتپرستی و پاپیّت بود. در ايّام آخر، «چارچوب حقيقت» عبارت است از سه قدرت ويرانگرِ اژدها، وحش، و نبیِ كاذب.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
«وقتى مسيح به جهان آمد تا دينِ راستين را مجسم سازد و اصولى را كه بايد بر دلها و اعمال انسانها حكومت كنند رفعت بخشد، دروغ چنان ريشهاى ژرف در ميان آنان كه از نورى بس عظيم برخوردار بودهاند دوانيده بود كه ديگر نور را درنمىيافتند و هيچ ميلى نداشتند كه سنّت را به سود حقيقت واگذارند. آنان معلّم آسمانى را رد كردند، خداوندِ جلال را مصلوب ساختند، تا آداب و بدعتهاى خود را نگاه دارند. همين روح، امروز نيز در جهان آشكار است. انسانها از بررسى حقيقت گريزاناند، مبادا سنّتهايشان برهم خورَد و نظم تازهاى از امور پديد آيد. در بشريت، همواره قابليتى مستمر براى خطا كردن وجود دارد، و انسانها طبعاً مايلاند انديشهها و معرفتِ بشرى را بسيار بزرگ بشمارند، حال آنكه امر الهى و جاودانى نه تشخيص داده مىشود و نه ارج نهاده مىگردد.» Counsels on Sabbath School Work, 47.
If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.
Maasih a hlan tûnah lo kal ta, mihring ngaihtuahna leh hriatna chawimâwina “thlarau tho vek chu” a hmuh ang; chu thlarau chuan thu tak aiin phungchhâwm a dah a ni. Miller mangangah chuan, ni hnuhnungah, Maasih chu leivâk nawpna mi angin lo kalin chu hna tho tak chu a tihfamkim dâwn a ni. A hna, leivâk nawpna mi anga a tih chu a famkim hunah, hlu hlui takte chu nî aiin sawm rîk hian an eng zual dâwn a; chu chu Millerin a entîr an hriatpuitu pahnihte chu auhna ropui âw chu an hriat chuan an harh ang tihna a ni.
The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.
مبنای حقیقتی که به میلر داده شد، ساختارِ نبویِ دو قدرتِ ویرانگر بود، و مبنای حقیقتی که به Future for America داده شده است، ساختارِ نبویِ سه قدرتِ ویرانگر است. «کلید»ی که به صندوقچه متصل بود، همان روششناسیِ ویژهای بود که مُهر آن گشوده شد و به میلر داده شد، و پس از آن به Future for America.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
«Κλειδί τῆς γνώσεως ἐν ταῖς ἡμέραις τοῦ Χριστοῦ εἶχε ἀφαιρεθῇ ὑπὸ ἐκείνων οἵτινες ὤφειλον νὰ τὸ κρατοῦν, ἵνα ἀνοίγουν μὲ αὐτὸ τὸ θησαυροφυλάκιον τῆς σοφίας ἐν ταῖς Γραφαῖς τῆς Παλαιᾶς Διαθήκης. Οἱ ῥαββῖνοι καὶ οἱ διδάσκαλοι εἶχον, κατ’ οὐσίαν, κλείσει τὴν βασιλείαν τῶν οὐρανῶν ἀπὸ τοὺς πτωχοὺς καὶ τοὺς τεθλιμμένους, καὶ τοὺς ἄφησαν νὰ ἀπολεσθοῦν. Ἐν τοῖς λόγοις Του ὁ Χριστὸς δὲν ἔθετε ἐνώπιόν των πολλὰ πράγματα συγχρόνως, μήπως τυχὸν συγχύσῃ τὸν νοῦν τους. Ἔκαμνε κάθε σημείον σαφὲς καὶ διακεκριμένον. Δὲν ἐπεδείκνυε περιφρόνησιν πρὸς τὴν ἐπανάληψιν παλαιῶν καὶ γνωρίμων ἀληθειῶν ἐν ταῖς προφητείαις, ἐὰν αὐταὶ ἐξυπηρετοῦσαν τὸν σκοπὸν Του νὰ ἐντυπώσῃ ἰδέας.»
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
«Քրիստոսը բոլոր հնադարյան ճշմարտության թանկարժեք գոհարների սկզբնավորողն էր։ Թշնամու գործով այդ ճշմարտությունները շեղվել էին։ Դրանք անջատվել էին իրենց իսկական դիրքից և դրվել էին մոլորության շրջանակի մեջ։ Քրիստոսի գործն էր՝ վերականգնել համապատասխանությունը և հաստատել այդ թանկարժեք գոհարները ճշմարտության շրջանակի մեջ։ Ճշմարտության այն սկզբունքները, որոնք հենց Ինքն էր տվել՝ աշխարհը օրհնելու համար, Սատանայի միջոցով թաղվել էին և, ըստ երևույթին, մարել էին։ Քրիստոսը փրկեց դրանք մոլորության աղբից, նոր, կենսական զորություն տվեց նրանց և հրամայեց, որ փայլեն որպես թանկարժեք զարդեր և հավիտյան հաստատուն մնան։
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“ܡܫܝܚܐ ܗܘ ܒܢܦܫܗ ܐܫܟܚ ܗܘܐ ܠܡܫܬܡܫܘ ܒܐܝܢܐ ܕܗܠܝܢ ܫܪܪ̈ܐ ܥܬܝܩ̈ܐ ܕܠܐ ܢܫܐܠ ܐܦ ܠܐ ܚܕܐ ܙܪܥܝܬܐ ܙܥܘܪܬܐ، ܡܛܠ ܕܗܘ ܗܘܐ ܡܩܝܡܢܗܝܢ ܕܟܠܗܝܢ. ܗܘ ܫܕܐ ܗܘܐ ܐܢܝܢ ܒܡܕܥ̈ܐ ܘܒܡܚܫܒ̈ܬܐ ܕܟܠ ܕܪܐ، ܘܟܕ ܐܬܐ ܠܥܠܡܢ ܗܢܐ ܬܘܒ ܣܕܪ ܘܚܝܐ ܝܗܒ ܠܫܪܪ̈ܐ ܐܢܘܢ ܕܗܘܘ ܡܝ̈ܬܐ، ܘܥܒܕ ܐܢܘܢ ܝܬܝܪ ܬܩܝܦ̈ܐ ܠܛܒܬܐ ܕܕܪ̈ܐ ܕܥܬܝܕ. ܝܫܘܥ ܡܫܝܚܐ ܗܘ ܕܐܝܬ ܗܘܬ ܠܗ ܫܘܠܛܢܐ ܠܦܪܩ ܠܫܪܪ̈ܐ ܡܢ ܓܘ ܐܫܦܬܐ، ܘܬܘܒ ܠܡܬܠ ܐܢܝܢ ܠܥܠܡܐ ܥܡ ܚܕܬܘܬܗܝܢ ܘܬܩܝܦܘܬܗܝܢ ܝܬܝܪ ܡܢ ܐܝܟ ܕܒܫܘܪܝܗܝܢ.” Manuscript Releases, volume 13, 240, 241.
It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.
न्यायोचित छ कि अन्तिम अनुच्छेदमा यो कुरा ध्यान दिनलायक छ कि प्राचीन इस्राएलको अन्त्यमा ख्रीष्टले प्रयोग गर्नुभएको कुञ्जी पुरानो नियम खोल्ने कुञ्जी थियो। मिलरको पद्धतिशास्त्रको कुञ्जीले पुरानो र नयाँ नियमहरूको सन्दुक खोलेको थियो, तर अन्तिम दिनहरूमा, उनको स्वप्नको निष्कर्षमा, त्यो सन्दुक अझ ठूलो हुन्छ। अन्तिम दिनहरूमा पद्धतिशास्त्रको कुञ्जीले पुरानो र नयाँ नियमहरू मात्र होइन, अगमवाणीको आत्मालाई पनि खोल्छ। परीक्षाकालको समाप्तिभन्दा ठीक अघि येशू ख्रीष्टको प्रकाशको मोहोर खोलिने कार्य यहूदाको कुलका सिंहद्वारा सम्पन्न गरिन्छ, जसलाई मिलरको स्वप्नमा फोहोर ब्रश बोकेको मानिसको रूपमा प्रस्तुत गरिएको छ। सिस्टर ह्वाइटले फोहोर ब्रश बोकेको मानिसको कार्य परीक्षाकालको समाप्तिभन्दा ठीक अघि हुने कुरा पहिचान गर्नुहुन्छ।
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Akɔmfo no maa me anisoadehu bi, Ɔpɛpɔn bosome da a ɛtɔ so aduonu nsia, na mɛka ho asɛm. Mihuu sɛ Onyankopɔn nkurɔfo no mu binom ayɛ nkwaseafo na wɔadeda hɔ; na na wɔanyan fã pɛ, na wɔante bere a yɛte mu mprempren yi ase; na sɛnea ‘ɔbarima’ a ɔwɔ ‘efieprɛsɛɛ’ no awura mu no, na ebinom wɔ asiane mu sɛ wɔbɛprapra wɔn akɔ. Mepaa Yesu kyɛw sɛ ɔnnya wɔn nkwa, ɔnkyɛ wɔn bere kakra bio, na ɔmma wonhu wɔn asiane huuhu no, na ama wɔasiesie wɔn ho ansa na aka akyiri dodo ama daa. Ɔbɔfo no kae sɛ, ‘Ɔsɛe reba sɛ ahum kɛse bi.’ Mepaa ɔbɔfo no kyɛw sɛ onhu wɔn mmɔbɔ na onnye wɔn nkwa, wɔn a wɔdɔ wiase yi, na wɔde wɔn ho akyekyere wɔn ahode ho, na wɔmpɛ sɛ wotwa wɔn ho fi ho, na wɔbɔ afɔre de bɛma asomafo no ayɛ ntɛm wɔ wɔn kwan so akɔma nguan a ɔkɔm de wɔn, na wɔrewuwu esiane honhom mu aduan a wɔnni nti.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Angka hngu kha a ni lawm lo mi thlarau te chu tûnlâi thutak tlêm avângin an thi dâwn lai ka hmuh chuan, tin, thutak an ring a ti mi thenkhatte chuan Pathian hnathawh kalpui tûra mamawh theihna an hre lo va, chutiangin an thi tûrin an kalsan a, chu hmuh chu ka tâna nasa takin a nat avângin, vantirhkoh hnenah chu hmuhtîr chu ka laka lâk bo tûrin ka ngen a. Pathian hnathawh avângin an thil neih thenkhat a koh chuan, Isua hnena lo kal tlangval ang khân, [Matthew 19:16–22.] lungngaih takin an kal bo a; chutih hun lo kal thuah hian hremna luang lian tak chu lo kal zawngin an neih zawng zawng a hrual bo ang a, chutih hnu chuan khawvêl thilte hlânin vana rokhâwm khâwm chu a tlai tawh dawn a ni.” Review and Herald, April 1, 1850.
The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.
“чӀемадала» чу — гӀалгӀайрча йоагӀаш яьккха бола Воскресенья дийнахь хьалха хьалхаяккха закона символ, а Миллеран йоьзнашкахь «дегӀача гӀанча нах» вуьйр — гӀулакх дечу хана, сынашта хьалхара догӀуш долуш. Цо цӀа кхоачаш цӀендаьлча, тӀаккха зуламаш юкъера йоккха сандика тӀе юхаяккхий, царна тӀаккха малха санна итт шерагӀа серло ю. Даниил а цу кхоъ декхара везарий а вукхарашера итт шерагӀа дикагӀа табаьлла баьхкина.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
بە کۆتایی ئەو ڕۆژانەدا کە پاشا فەرمانی دابوو بۆ ئەوەی بیانهێننە ژوورەوە، سەرۆکی خاسیان ئەوانی هێنایە بەردەم نەبوخەدنەسەر. پاشا لەگەڵیان قسەی کرد؛ و لە نێوان هەموویاندا کەسێک نەدۆزرایەوە وەک دانیال، حەنەنیا، میشائیل و عەزەریا؛ لەبەر ئەوە لە بەردەم پاشادا وەستان. و لە هەموو کاروباری دانایی و تێگەیشتن کە پاشا لێیان دەپڕسییەوە، دە دابەر لە هەموو جادوگەرەکان و منەجیمەکانی هەموو شانشینەکەیدا باشتر دۆزییەوە. دانیال 1:18–20.
The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.
“အဆုံးသောနေ့ရက်များ” သည် ဒန်ယေလအတွက် နေဗုခဒ်နေဇာက တရားစီရင်ဆုံးဖြတ်ခဲ့သော စမ်းသပ်ချက်ကို ကိုယ်စားပြုခဲ့ပြီး၊ ထိုစမ်းသပ်ချက်သည်လည်း နောက်ဆုံးသောနေ့ရက်များ၌ တနင်္ဂနွေနေ့ဥပဒေကို ပုံဆောင်ထားသည်။ မူလနှင့် အခြေခံအမှန်တရားများသည် နောက်ဆုံးသောနေ့ရက်များ၌ ပြန်လည်တည်ထောင်ခံရသောအခါ၊ ပထမအကြိမ် အသိအမှတ်ပြုခံရစဉ်ကထက် ဆယ်ဆ ပို၍ တောက်ပလင်းလက်မည်။ အမှန်တရားများနှင့် နောက်ဆုံးသောနေ့ရက်များ၌ ထိုအမှန်တရားများကို နားလည်သော ပညာရှိများသည်၊ သန်းခေါင်အော်ဟစ်သံ၏ ထပ်မံဖြစ်ပေါ်ခြင်းဖြစ်သော နောက်မိုးရေကာလအတွင်း၊ ဆယ်ဆ ပို၍ တောက်ပလင်းလက်ကြမည်။
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
«Тәы Игызҩеира шәаԥхасуа цәгьаӡа ицәыхарам ҳәа шәгәы иааншәымҵан. Сара избеит аҵыхәтәантәи ақәаршыҩ [аангылара агәаҭеи еиԥш] тәыгеира уаҵәҟьа иааиуаз, насгьы жәынтә еиҳаны амч аман». Spalding and Magan, 5.
The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.
ᱟᱫᱤ ᱥᱟᱹᱨᱛᱷᱚᱠ ᱥᱟᱹᱨᱤ ᱥᱚᱛᱛᱚᱠ ᱠᱚ ᱯᱩᱱᱚᱨᱩᱫᱷᱟᱨ ᱦᱩᱭᱩᱜᱼᱟ ᱢᱟᱨᱟᱝ ᱛᱮᱭᱟᱨ ᱜᱟᱱᱟᱛᱮ “line upon line” ᱨᱮᱭᱟᱜ ᱯᱚᱫᱽᱫᱷᱚᱛᱤ ᱨᱮ ᱵᱟᱹᱵᱦᱟᱨ ᱛᱮ᱾ ᱡᱚᱠᱟᱛ ᱯᱩᱱᱚᱨᱩᱫᱷᱟᱨ ᱦᱩᱭ ᱮᱱᱟ, ᱛᱮᱦᱮᱸᱧ ᱚᱱᱟ ᱟᱫᱤ ᱥᱟᱹᱨᱤ ᱥᱚᱛᱛᱚᱠ “ten times” ᱤᱧ ᱵᱮᱥᱤ ᱢᱟᱨᱥᱟᱞ ᱥᱟᱫᱟᱭᱼᱟ, ᱡᱮᱢᱚᱱ ᱢᱤᱞᱞᱚᱨ ᱯᱨᱚᱛᱷᱚᱢ ᱩᱱᱤᱠᱚ ᱧᱮᱞ ᱠᱮᱫᱟᱭ ᱛᱟᱦᱮᱱ᱾ ᱡᱮ ᱜᱭᱟᱱᱤ ᱦᱚᱲᱠᱚ ᱟᱫᱤ ᱥᱟᱹᱨᱤ ᱥᱚᱛᱛᱚᱠ ᱯᱩᱱᱚᱨᱩᱫᱷᱟᱨ ᱨᱮ ᱯᱚᱫᱽᱫᱷᱚᱛᱤ ᱨᱮᱭᱟᱜ ᱠᱩᱧᱡᱤ ᱵᱟᱹᱵᱦᱟᱨᱼᱟ, ᱩᱱᱠᱩ “ten times” ᱤᱧ ᱵᱮᱥ ᱚᱱᱩᱵᱷᱚᱵ ᱧᱟᱢᱼᱟ ᱡᱮᱢᱚᱱ ᱵᱟᱵᱤᱞᱚᱱ ᱨᱮᱭᱟᱜ ᱯᱚᱫᱽᱫᱷᱚᱛᱤ ᱡᱚᱢ ᱠᱟᱱ ᱦᱚᱲᱠᱚ᱾ ᱡᱮ ᱦᱚᱲᱠᱚ “dirt brush man” ᱛᱮ ᱩᱪᱷᱟᱹᱲᱼᱟᱠᱟᱱᱟ, ᱩᱱᱠᱩ ᱩᱱ ᱦᱚᱲᱠᱚ ᱡᱮᱠᱚ ᱚᱱᱟ ᱟᱫᱤ ᱥᱟᱹᱨᱤ ᱥᱚᱛᱛᱚᱠ ᱫᱷᱟᱠᱟᱣ ᱠᱟᱜ ᱯᱟᱨᱚᱢᱯᱟᱨᱟ ᱟᱨ ᱨᱤᱛᱤ-ᱨᱤᱣᱟᱡ ᱥᱟᱶ ᱡᱩᱲᱟᱹᱣ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱡᱮ ᱯᱟᱨᱚᱢᱯᱟᱨᱟ ᱟᱨ ᱨᱤᱛᱤ-ᱨᱤᱣᱟᱡ ᱨᱮᱭᱟᱜ ᱵᱷᱩᱞ ᱥᱟᱶ ᱩᱱᱠᱩ ᱡᱩᱲᱟᱹᱣ ᱟᱠᱟᱱᱟ, ᱚᱱᱟ ᱵᱷᱩᱞ ᱥᱟᱶ ᱢᱤᱫᱴᱟᱝ ᱵᱟᱦᱨᱮ ᱚᱰᱚᱠ ᱠᱟᱱᱟ᱾
A false doctrine is an idol.
Addina garlagge tokkoyamta buztro.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.
“Na gbigbaŋmɔsi le nyɛli mi, amɛ gbaa le Mi-Nyɔŋmɔ lɛ. Ni amɛ nyɛli Nyɔŋmɔ hewalɛ lɛ shi, amɛ ka hewalɛ-hãlɔ lɛ hewalɛi. Eba hewɔ mli kɛ amɛ baamɔ nyɛ nidɔŋɔ lɛ shi jiɔŋmɔi ni kakaii mli, kɛ amɛ baamɔ nyɛ nidɔŋɔ lɛ kple ataa alo wɔi.” The Great Controversy, 584.
The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.
ئېفرايىم ئۈستىدىن ئېيتىلغان، ئېفرايىم ئۈچۈن ئىمتىھان مۇددىتىنىڭ ئاخىرلاشقانلىقىنى بەلگىلەيدىغان ھۆكۈم، توپا-چاڭ سۈپۈرگۈچى ئادەمنىڭ يەرنى سۈپۈرگەندە نېمىنى ئەمەلگە ئاشۇرىدىغانلىقى توغرىسىدىكى ھەقىقەتنى تەكىتلەيدۇ.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efraim idolsanakañaru mayachasiwayi: jaytanukupxam. Oseas 4:17.
You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.
Say waxa aad cunto tahay, sida ay u caddeeyeen Daanyeel iyo saddexdii mudanayaal. Welwelkii Sister White ee ku saabsanaa kuwii “nacas iyo hurdo ku jiray” wuxuu la xiriiray diyaar-la’aantooda iyo garasho-la’aantooda ku saabsan muhiimadda “runta wakhtigan.” Welwelkeedu wuxuu ahaa muujinta dareenka Masiixa ee ku aaddanaa Yuhuuddii doodda badnayd ee maalintiisa iyo waayihiisa, kuwaas oo gebi ahaanba ka indho beelay runihii asalka ahaa. Riyadii Miller waxay tilmaamaysaa dhammaadka Israa’iilka ruuxiga ah ee casriga ah, kaas oo hore loogu sii matalay Israa’iilkii qadiimiga ahaa ee muuqda.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
«Скриботес ай Парисеос ка Скриптурас аңлатабыз деп белдерген, эмма аларни оз ойлоры ай дәстүрлерине уйғун шекилде аңлатқан едилер. Алардын адетлери мен қаиделери күнден-күнге даха қатты талап этер болды. Рухий манасында, муқәддес Сёз халк үчюн мүһүрленмиш бир китап киби олду, оларын аңлашына япық.» Signs of the Times, May 17, 1905.
A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.
1863 ton qapalı Laodikea Adventizmi üzərinə getdikcə dərinləşən bir qaranlıq çökmüşdür və Müqəddəs Kitab ilə Peyğəmbərlik Ruhu onlar üçün möhürlənmiş bir kitab kimi olmuşdur. Möhlət qapanmazdan az əvvəl İsa Məsihin Vəhyi möhürdən açılır və bu, üç mərhələli bir sınaq prosesini doğurur; bu prosesin sonunda adət və ənənə bütlərindən əl çəkməkdən imtina edənlər, tezliklə gələcək bazar günü qanunu zamanı süpürülüb aparılırlar.
“We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.
“Ami nàrlò Mgbàràndù na-apụghị ịgwụgwụ, ma otú ihe ịchọ mma nke eziokwu si dị oké ọnụ ahịa nke na-agba akaebe banyere nke a n’Okwu Chineke. Ma a liri ihe ịchọ mma ndị a dị oké ọnụ ahịa n’okpuru nnukwu ikpo ahịhịa, nke ọdịnala, nke ozizi ụgha, nke Setan n’onwe ya kpatara. Atụmatụ ya na-arụ ọrụ n’ike dị ịtụnanya n’uche mmadụ iji mee ka uru Kraịst bara zoo n’anya ndị kwere na ya. Onye iro Chineke na mmadụ atụpụtawo anwansi n’elu ndị na-ekwupụta na ha bụ ndị na-eso ụzọ Kraịst, ruo n’ókè na a pụrụ ikwu banyere ọtụtụ n’ime ha, Ha amataghị oge nleta ha.” Review and Herald, Ọgọst 16, 1898.
Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.
Rüyâ‑yê Miller dîroka damezrandina “rastiyên eslî” nîşan dide, paşê redkirina wan, û dûre jî vegerandina wan a dawîn. Berî girtina deriyê emtîhanê, “Mêrê Firçeya Axê” dikeve nav senaryoyê û rastiyên eslî ji nû ve saz dike, û wan “deh caran” ronahîrtir dike. Ev di dîroka Banga Nîvê Şevê de pêk tê, ya ku berî Banga Bilind a ferişteya sêyemîn di qanûna Yekşemê de tê. Banga Nîvê Şevê berî qanûna Yekşemê keçikên bakire hişyar dike û ji hev cuda dike, çawa ku Banga Nîvê Şevê di dîroka Milleriyan de pêşiya vekirina dadweriya lêkolîner girtibû. Dema ku zêrûzîver ji nû ve di sindoqê mezinir, hatî vegerandin de têne avêtin, dem dereng bûye; çimkî ew bûyer “piştî” ku erd hatibe bi tevahî paqijkirin pêk tê.
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
«Гэмийн тоос шороо, төөрөгдлийн хог новш үнэнгийн эрхэм эрдэнэсүүдийг булсан билээ; гэвч Эзэний ажилчид эдгээр эрдэнэсийг ил гаргаж чадна. Тэгвэл мянга мянган хүн тэдгээрийг баясал, бишрэлтэйгээр харах болно. Бурханы тэнгэрэлчүүд даруу ажилчдын дэргэд байж, нигүүлсэл болон тэнгэрлэг гэгээрлийг өгөх бөгөөд мянга мянган хүн Давидын адил, “Миний нүдийг нээгээч, тэгвэл би Таны хуулиас гайхамшигт зүйлсийг үзэх болно” хэмээн залбирахад хүргэгдэх болно. Олон үеийн турш харагдалгүй, хайхралгүй орхигдсон үнэнүүд Бурханы ариун Үгийн гэрэлтүүлэгдсэн хуудсуудаас гал мэт дүрэлзэн тодрон гарч ирнэ. Үнэнийг сонссон атлаа түүнийг няцааж, гишгэлэн доромжилсон сүмүүд ерөнхийдөө улам бүр ёс бусыг үйлдэх болно; харин “мэргэнүүд,” өөрөөр хэлбэл шударга хүмүүс, ойлгох болно. Ном нээлттэй бөгөөд Бурханы үгс Түүний хүслийг мэдэхийг хүсэгчдийн зүрх сэтгэлд хүрч байна. Тэнгэрээс ирж гурав дахь тэнгэрэлчтэй нэгддэг тэр тэнгэрэлчийн чанга дуудлагын үед, олон үеийн турш ертөнцийг барьж байсан манан будан мэт мэлмэрэл дундаас мянга мянган хүн сэрж, үнэний гоо үзэсгэлэн ба үнэлэшгүй чанарыг харах болно.» Review and Herald, December 15, 1885.
The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.
Дә вақтта ئويғинидиған «миڭлиғанлар»، Худайниң йәнә бир отариға вәкиллик қилидуки, улар техи Бабилниң ичидә, чүнки «қаттиқ нида» йәкшәнбә қанунидин башлиниду. «Топа Чоткаси Тутқан Адәм»ниң иши 2001-жили 11-сентәбирдин буян давам қилип кәлмәктә, болупму 2023-жили июлдин буян техиму күчәйди.
“The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.
رسول گوید: «همۀ کتاب از الهام خداست و برای تعلیم و تنبیه و اصلاح و تربیت در عدالت سودمند است، تا مرد خدا کامل گردد و برای هر عمل نیکو بهتمامی مهیا شود.» کتابمقدس خودْ مفسر خویش است. یک بخش کلیدی خواهد بود که بخشهای دیگر را میگشاید، و بدینسان بر معنای نهفتۀ کلام نور افکنده خواهد شد. با سنجیدن متون گوناگون که دربارۀ یک موضوع سخن میگویند، و با نگریستن به نسبت و ارتباط آنها از هر جهت، معنای حقیقیِ کتب مقدس آشکار خواهد شد.
“Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! The jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’
«Շատերը կարծում են, թե Աստծու խոսքի իմաստը հասկանալու համար պետք է դիմեն Սուրբ Գրքերի մեկնություններին, և մենք չենք որդեգրի այն դիրքորոշումը, թե մեկնությունները չպետք է ուսումնասիրվեն. բայց մեծ խորաթափանցություն է պահանջվում, որպեսզի մարդկային խոսքերի կույտի տակ հայտնաբերվի Աստծու ճշմարտությունը։ Որքա՜ն քիչ բան է արել եկեղեցին, որպես Աստվածաշնչին հավատ դավանող մի մարմին, Աստծու խոսքի ցրված գոհարները ճշմարտության մեկ կատարյալ շղթայի մեջ հավաքելու համար։ Ճշմարտության գոհարները մակերեսի վրա չեն ընկած, ինչպես շատերն են ենթադրում։ Չարի դաշնակցության մեջ գլխավոր միտքը մշտապես գործում է, որպեսզի ճշմարտությունը տեսադաշտից հեռու պահի և մեծ մարդկանց կարծիքները լիովին ի ցույց դնի։ Թշնամին իր ողջ կարողությամբ գործում է, որպեսզի կրթական գործընթացների միջոցով խավարեցնի երկնքի լույսը, որովհետև նա մտադիր չէ, որ մարդիկ լսեն Տիրոջ ձայնը, որն ասում է. “This is the way, walk ye in it.”»
“The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.
“La verdad preciosa yace esparcida sobre el campo de la revelación; pero ha sido sepultada bajo las tradiciones humanas, bajo los dichos y mandamientos de los hombres, y la sabiduría del cielo ha sido prácticamente desatendida; porque Satanás ha logrado hacer creer al mundo que las palabras y los logros de los hombres son de gran importancia. El Señor Dios, el Creador de los mundos, a un costo infinito ha dado el evangelio al mundo. Por medio de este agente divino, se han abierto para quienes quieran venir a la fuente de la vida manantiales alegres y refrigerantes de consuelo celestial y perdurable consolación. Hay aún vetas de verdad por descubrir; pero las cosas espirituales se disciernen espiritualmente. Las mentes entenebrecidas por el mal no pueden apreciar el valor de la verdad tal como es en Jesús.” Review and Herald, 1 de diciembre de 1891.
The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”
Քրիստոսի գործը, ինչպես Միլլերի երազում ներկայացված է փոշեմաքրիչ մարդով, երկակի է։ Այն է՝ հեռացնել մոլորությունը և վերականգնել սկզբնական ճշմարտությունները։ Մոլորության հեռացումն ևս երկակի է, որովհետև երբ մոլորությունը դուրս է սրբվում պատուհանից, մոլորությունն իր հետ տանում է նաև նրանց, ովքեր ընտրում են մնալ մոլորություններին կապված։ Փոշեմաքրիչ մարդու կողմից իրականացվող բաժանման գործը հիշատակում է նաև Երեմիան, և նրա վկայությունը համահունչ է Քույր Ուայթի խոսքին, երբ նա հայտարարեց, որ «Տիրոջ աշխատողները կարող են բացահայտել այս գանձերը, որպեսզի հազարավորներ նայեն դրանց հրճվանքով և ակնածանքով»։
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
مخنار نەد، تَپس دە ژو ۆت بگەرێی، مَن تۆ دەڤەگرێنم، و تۆ بەردەمی من وەستییەی؛ و ئەگەر تۆ گرانبها را جودا بکەی لە ناچیز، تۆ وەک دەمی من دەبی؛ با ئەوان بۆ لای تۆ بگەرنەوە، بەڵام تۆ بۆ لای ئەوان مەگەڕەوە. یەرەمیای 15:19
The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.
Nuxuruka Jeremias-pe ojejuhúva oñe'ẽ umi ohasava'ekuépe pe peteĩha ñembyasýgui 18 jasypokõi 2020-pe. Ndaha’éi añónte pe kuimba’e “Dirt Brush Man” omboykéva pe hepyetéva pe ivailégui, síno avei ha’e umi rembiapo ojehechaukáva Jeremias rehe, ha’éva umi ojapóva peteĩ decisión taha’e ou jeýta hikuái Ñandejárape térã ndoúi jeýi. Hesakã porã ndaha’éi hague hikuái Ñandejára ndive, pórke oiko rire hikuái hendive, ndaipóri va’erãmo’ã mba’eve rupi tekotevẽ hag̃ua ou jey. Ha’ekuéra ou jey vove ha oñembo’y Ñandejára renondépe, ha upe rire oiko Chugui ijuru hag̃ua, upéicharõ ojapóma hikuái peteĩ tembiapo omboykéva pe hepyetéva pe ivailégui. Pe “Dirt Brush Man” rembiapo oikotevẽ umi arandu ñemoirũ. Pe “Dirt Brush Man” rembiapo Miller kérape avei ojehechauka Cristo omopotĩvo Iñongatuha peteĩ ñemopotĩ rupive.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
«ئەم پڕۆسەی پاکسازییە چەند زوو دەست پێ دەکات، ناتوانم بڵێم؛ بەڵام زۆر دوا ناخەیت. ئەوەی شوشەکەی لە دەستی خۆیدایە، پەرستگاکەی خۆی لە پیسیی ئەخلاقی پاک دەکات. ئەو بە تەواوی هەڵوێستی خۆی پاک دەکات.» Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
«Ахыркы “чистартуу жараяны” 2023-жылдын июлунда башталган, жана бул — Малахия китебинин үчүнчү бөлүмүндөгү чистартуу жараяны.»
“Malachi 3:1–4 quoted.
“Малахай 3:1–4 цитаталанна.
“A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.
« A tiṭfawt n usfesfes d usfay n teddut tettḍerru gar agdud n Rebbi, yerna Mass n yisaffen yessers afus-is ɣef umahil-a. Akala-ya d win iqquren aṭas i tnefsit, maca yella d amur n lazem iwakken ad yettwakkes wayen yesneǧmes. Lejṛub d ilaqen iwakken ad d-nqreb ɣer Bab nneɣ aneggaru, s uneqbal i lebɣi-s, iwakken ad nsefk i Mass tikci s tlelli. Amahil n Rebbi deg usfesfes d usfay n tnefsit ilaq ad ikemmel alamma d imdanen-is ad d-ttwaḍsen akka, ad mmten i yiman-nsen akka, alamma mi ara ttwaɣren ɣer umehil amdan, ad sɛun allen yiwen kan ɣer tazmert n Rebbi. » Review and Herald, 10 Ibrir 1894.
Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.
ក្តីសុបិន្តទីពីររបស់ Miller បង្ហាញអំពីការស្តារឡើងវិញនៃសេចក្តីពិតដើមទាំងឡាយ និងការស្តារឡើងវិញក្នុងពេលតែមួយនៃប្រជាជនមួយក្រុមដែលបានត្រូវបំបែកខ្ចាត់ខ្ចាយ។ ក្តីសុបិន្តទីពីររបស់ Nebuchadnezzar បង្ហាញអំពីការស្តារឡើងវិញនៃរាជ្យរបស់គាត់។ ក្តីសុបិន្តរបស់ Miller និយាយអំពីការកប់លាក់សេចក្តីពិតដើមទាំងឡាយ ដោយបង្ហាញសេចក្តីពិតទាំងនោះក្នុងលក្ខខណ្ឌថា «ត្រូវបានបំបែកខ្ចាត់ខ្ចាយ»។ ពាក្យ «បំបែកខ្ចាត់ខ្ចាយ» ជានិមិត្តសញ្ញានៃ «ប្រាំពីរដង»។ ក្តីសុបិន្តរបស់ Nebuchadnezzar គឺអំពី «ការបំបែកខ្ចាត់ខ្ចាយ» នៃ «ប្រាំពីរដង»។ Nebuchadnezzar ត្រូវបានដាក់នៅក្នុងពេលចុងបញ្ចប់នៅឆ្នាំ 1798 ហើយនៅទីនោះគាត់តំណាងឱ្យមនុស្សម្នាក់ដែលបានប្រែចិត្ត។ Miller គឺជានិមិត្តសញ្ញានៃ «អ្នកមានប្រាជ្ញា» នៅឆ្នាំ 1798។
We will continue Miller’s dream in the next article.
Ñuqanchikqa qhipa qillqapi Millerpa musquyninta qatipachisunchik.
“When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.
«قەتەبىز بَشقالار بىلەن قارشىلىق بىلدۈرۈشكىچە چاقىرىلساق، ياكى بَشقالار ئۆزلىرىنىڭ بىزنىڭ قارىشىمىزدىن پەرقىنى ئىپادىلىسە، بىز مەسىھىي روھنى نامايان قىلىشىمىز، ۋە بۇ ھەقىقەتنى ئالدىڭقى ئورۇندا تۇتۇشىمىز كېرەككى، بىز تىنچ ھەم ئادىل بولالايمىز؛ چۈنكى ھەقىقەت تەكشۈرۈشكە بەرداشلىق بېرىدۇ. ئۇ قانچە كۆپ ئۆگىنىلسە، ئۇنىڭ نۇرى شۇنچە كۆپ پارلاپ چىقىدۇ. رەب قاتتىقچانلىق ۋە شىددىتىنىڭ پۇرىقى كېلىدىغان ھەر قانداق نەرسىدىن نەپرەتلىنىدۇ، ۋە ئۆزلىرى بىلەن قاراشتا پەرقلىق بولغانلارنى ئەڭ يامان ھالەتتە كۆرسىتىپ، ئۇلارغا ھاقارەت ۋە تەنە سالغانلارغا ئۆز ئەيىبلىشىنى چۈشۈرىدۇ. پۈتكۈل ئاسمان بۇنداق قىلغانلارغا ئاسمان پەرىسىيلەرگە قارىغاندەك قارايدۇ، ۋە ئۇلارنى مۇقەددەس يازمىلارنىمۇ، خۇدانىڭ قۇدرىتىنىمۇ بىلمەيدىغان نادانلار دەپ ھۆكۈم قىلىدۇ. ھەقىقەتنىڭ دۈشمەنلىرى ھەقىقەتنى خاتالىققا ئايلاندۇرالمايدۇ. ئۇلار ھەقىقەتنى ئاياغ ئاستى قىلىشى، ۋە ئۇنى يىقىتىپ، ئەخلەت بىلەن كۆمۈپ قويغانلىقى ئۈچۈن ئۇ يەڭىلدى دەپ ئويلىشى مۇمكىن؛ لېكىن خۇدا ئۆزىنىڭ بەزى سادىقلىرىغا، مەسىھ يەر يۈزىدە بولغان چاغدا قىلغاندەك، — ئەخلەتنى سۈپۈرۈپ تاشلاپ، ھەقىقەتنى ھەقىقەت قۇرۇلمىسى ئىچىدىكى ئۆزىگە لايىق ئورنىغا قايتۇرۇپ قويۇش ئۈچۈن — تەسىر كۆرسىتىدۇ.»
“In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.
“ᱥᱟᱺᱜᱷᱟᱹᱨ ᱥᱟᱺᱜᱷᱟᱹᱨᱨᱮ ᱚᱱᱚᱞ ᱠᱟᱛᱷᱟ ᱪᱟᱹᱨᱪᱟᱨ ᱵᱤᱥᱟᱹᱭ ᱦᱩᱭᱩᱜ ᱠᱷᱟᱱ, ᱚᱱᱟᱠᱷᱟᱱ ᱱᱚᱶᱟ ᱦᱚᱲ ᱦᱚᱵᱚᱱ ᱛᱟᱦᱮᱸ ᱡᱚᱠᱷᱚᱱ ᱥᱚᱢᱚᱥᱛᱚ ᱚᱱᱟ ᱵᱤᱨᱚᱫᱷ ᱨᱮ ᱛᱮᱦᱮᱡᱟ ᱡᱟᱦᱟᱸ ᱩᱱᱠᱩ ᱱᱤᱡᱮᱨ ᱥᱟᱹᱛᱭ ᱵᱚᱞ ᱠᱟᱛᱮ ᱵᱟᱹᱭ ᱥᱟᱵᱽ ᱪᱟᱣᱞᱮᱱᱟ; ᱟᱨ ᱡᱚᱠᱷᱚᱱ ᱩᱱᱠᱩ ᱱᱤᱡᱮᱨ ᱢᱚᱱ ᱨᱮ ᱱᱚᱶᱟ ᱢᱚᱱᱮ ᱠᱟᱱᱟ ᱡᱮ ᱩᱱᱠᱩ ᱠᱮᱵᱚᱞ ᱵᱷᱩᱞ ᱥᱟᱶ ᱞᱟᱹᱲᱦᱟᱹᱭ ᱠᱟᱱᱟ, ᱩᱱᱠᱩᱠᱮ ᱱᱤᱨᱯᱚᱠᱷ ᱠᱟᱱ ᱛᱮ ᱟᱸᱡᱚᱢ ᱞᱟᱹᱜᱤᱫ ᱫᱚᱨᱠᱟᱨ, ᱡᱮᱢᱚᱱ ᱩᱱᱠᱩ ᱵᱩᱡᱷᱟᱹᱣ ᱫᱟᱲᱮᱭᱟ ᱡᱮ ᱥᱟᱹᱛᱭ ᱫᱚ ᱪᱮᱫ, ᱟᱨ ᱡᱟᱦᱟᱸ ᱠᱟᱛᱷᱟ ᱠᱚ ᱠᱩᱭᱩᱜ ᱠᱟᱱᱟ, ᱚᱱᱟᱠᱮ ᱵᱮᱴᱟ ᱵᱟᱭ ᱪᱤᱛᱟᱹᱨ ᱟᱨ ᱵᱟᱭ ᱵᱷᱩᱞ ᱟᱨᱛᱷ ᱠᱟᱱᱟ. ᱩᱱᱠᱩ ᱥᱚᱵ ᱡᱩᱜᱨᱮ ᱚᱱᱟ ᱦᱚᱲᱠᱚᱣᱟᱜ ᱫᱟᱦᱟᱨ ᱢᱮᱱᱟᱜᱼᱟ, ᱡᱮᱠᱚ ᱥᱟᱹᱛᱭ ᱵᱤᱨᱚᱫᱷ ᱨᱮ ᱞᱟᱹᱲᱟᱭ ᱠᱟᱱᱟ, ᱟᱨ ᱱᱚᱶᱟ ᱠᱟᱢ ᱠᱚᱨᱮ ᱩᱱᱠᱩ ᱱᱤᱡᱮᱨ ᱵᱤᱨᱚᱫᱷ ᱨᱮ ᱤᱥᱚᱨᱟᱜ ᱢᱚᱱᱛᱨᱚᱱᱟ ᱵᱟᱹᱭ ᱟᱨᱪᱷᱟᱹᱱᱟ. ᱚᱱᱟ ᱦᱚᱲ ᱪᱮᱛᱟᱱ ᱵᱷᱟᱨᱤ ᱫᱟᱭᱤᱛᱣ ᱢᱮᱱᱟᱜᱼᱟ, ᱡᱮᱠᱚ ᱟᱹᱰᱤ ᱵᱟᱹᱰᱛᱤ ᱟᱞᱚᱠ, ᱟᱨ ᱟᱹᱰᱤ ᱵᱟᱹᱰᱛᱤ ᱟᱣᱥᱚᱨ ᱥᱟᱵᱽ ᱠᱟᱛᱮ ᱦᱚᱸ, ᱛᱚᱵᱚ ᱮᱦᱚᱵᱚᱜ ᱵᱟᱹᱭ ᱦᱩᱭ ᱠᱟᱱᱟ ᱡᱮ ᱩᱱᱠᱩ ᱯᱩᱨᱟᱹᱣ ᱛᱮ ᱯᱨᱚᱵᱷᱩᱣᱟᱜ ᱫᱷᱟᱨᱮ ᱛᱟᱦᱮᱸᱱᱟ. ᱡᱩᱫᱤ ᱩᱱᱠᱩ ᱯᱩᱨᱟᱹᱣ ᱛᱮ ᱯᱨᱚᱵᱷᱩᱣᱟᱜ ᱫᱷᱟᱨᱮ ᱛᱟᱦᱮᱸᱱ ᱪᱮᱥᱴᱟ ᱠᱟᱱᱟ, ᱛᱟᱦᱚᱞᱮ ᱩᱱᱠᱩ ᱥᱚᱛᱚᱛᱟ ᱨᱮ ᱨᱟᱠᱷᱟ ᱮᱢᱚᱜᱼᱟ, ᱵᱷᱟᱞᱮᱠᱚ ᱩᱱᱠᱩᱠᱮ ᱮᱠᱞᱟ ᱛᱮᱦᱮᱸᱱ ᱞᱟᱹᱜᱤᱫ ᱠᱚᱦᱚ ᱦᱩᱭᱩᱜᱼᱟ. ᱩᱱᱤ ᱩᱱᱠᱩᱠᱮ ᱱᱮᱦᱚᱨᱛᱮ, ᱯᱚᱵᱤᱛᱨᱚᱛᱟ ᱟᱨ ᱱᱮᱭᱟᱭᱯᱚᱨᱟᱭᱚᱱᱛᱮ, ᱟᱨ ᱥᱩᱫᱷ ᱱᱮᱭᱟᱭ ᱨᱮ ᱟᱢᱟᱱᱟᱹᱛ ᱛᱮᱭᱟᱨ ᱠᱚᱨᱮ, ᱫᱟᱸᱲᱮ ᱫᱟᱲᱮᱭᱟ. ᱩᱱᱤ ᱩᱱᱠᱩᱠᱮ ᱥᱟᱦᱟᱨᱟ ᱮᱢᱚᱜᱼᱟ ᱥᱟᱹᱨᱤ ᱞᱟᱹᱜᱤᱫ ᱞᱟᱹᱲᱦᱟᱹᱭ ᱨᱮ, ᱪᱮᱫ ᱱᱟᱣᱟᱢ ᱥᱟᱹᱨᱤ ᱫᱚ ᱥᱟᱹᱨᱤ ᱠᱟᱱᱟ, ᱵᱷᱟᱞᱮ ᱱᱮᱭᱟᱭ ᱨᱟᱥᱛᱟ ᱨᱮ ᱩᱭᱟᱹᱨ ᱟᱠᱟᱱ ᱛᱟᱦᱮᱸᱱ, ᱟᱨ ᱥᱟᱢᱟᱱᱛᱟ ᱵᱚᱞᱚᱱ ᱵᱟᱹᱭ ᱫᱟᱲᱮᱭᱟ. ᱩᱱᱠᱩ ᱚᱱᱟ ᱵᱩᱡᱷᱟᱹᱣ ᱫᱟᱲᱮᱭᱟ ᱡᱮ ᱪᱮᱫ ᱥᱩᱫᱷ ᱟᱨ ᱱᱤᱨᱫᱚᱥ ᱦᱩᱭᱩᱜᱼᱟ, ᱟᱨ ᱠᱷᱨᱤᱥᱴᱚᱣᱟᱜ ᱡᱤᱣᱤ ᱥᱟᱶ ᱢᱮᱞ ᱨᱮ ᱛᱟᱦᱮᱸᱱᱟ, ᱟᱨ ᱟᱛᱢᱟ, ᱠᱟᱛᱷᱟ, ᱟᱨ ᱠᱟᱢ ᱨᱮ ᱠᱷᱨᱤᱥᱴᱤᱭᱟᱱᱤᱴᱤᱣᱟᱜ ᱥᱚᱵᱽᱥᱮ ᱥᱩᱫᱷ ᱱᱤᱛᱤᱠᱚ ᱛᱮ ᱵᱟᱹᱭ ᱛᱩᱲᱩᱜᱼᱟ, ᱵᱷᱟᱞᱮ ᱩᱱᱠᱩ ᱛᱟᱸᱠᱩ ᱵᱤᱨᱚᱫᱷ ᱨᱮ ᱛᱮᱦᱮᱸᱱ ᱠᱟᱱᱟ ᱠᱮᱵᱚᱞ ᱟᱵᱩᱡᱷᱟᱹᱣ ᱥᱟᱶ ᱱᱚᱭ, ᱢᱮᱱᱠᱷᱟᱱ ᱚᱱᱟᱠᱚ ᱥᱟᱶ ᱦᱚᱸ ᱡᱮᱠᱚ ᱥᱤᱠᱷᱤᱛ ᱟᱨ ᱚᱱᱩᱵᱷᱚᱵᱤ, ᱟᱨ ᱩᱱᱠᱩᱠᱮ ᱪᱩᱯᱽ ᱠᱚᱨᱟᱣ ᱞᱟᱹᱜᱤᱫ ᱠᱩᱴᱤᱞ ᱛᱚᱨᱠᱚᱣᱟᱜ ᱟᱭᱩᱫᱷ ᱵᱟᱵᱚᱦᱟᱨ ᱠᱟᱱᱟ. ᱵᱷᱩᱞᱣᱟᱜ ᱥᱟᱹᱛᱭ ᱵᱤᱨᱚᱫᱷ ᱨᱮ ᱥᱚᱵ ᱱᱚᱶᱟ ᱡᱷᱚᱸᱜᱲᱟ ᱛᱟᱞᱟᱨᱮ, ᱩᱱᱠᱩ ᱨᱟᱠᱷᱟ ᱮᱢᱚᱜᱼᱟ, ᱟᱨ ᱱᱚᱶᱟ ᱞᱮᱠᱟᱱ ᱫᱟᱦᱟᱨ ᱥᱟᱵᱽ ᱞᱟᱹᱜᱤᱫ ᱥᱟᱠᱟᱢ ᱮᱢᱚᱜᱼᱟ ᱡᱮ ᱩᱱᱠᱩᱣᱟᱜ ᱥᱚᱛᱨᱩᱠᱚ ᱩᱱᱠᱩᱠᱮ ᱵᱟᱹᱭ ᱠᱟᱱᱛᱟᱲ ᱟᱨ ᱵᱟᱹᱭ ᱨᱚᱠᱟᱣ ᱫᱟᱲᱮᱭᱟ. ᱩᱱᱠᱩ ᱱᱤᱛᱤ ᱨᱮ ᱫᱷᱤᱨ ᱪᱷᱟᱴᱟᱱ ᱞᱮᱠᱟ ᱫᱟᱸᱲᱮᱭᱟ, ᱡᱟᱦᱟᱸ ᱚᱠᱚᱭ ᱢᱟᱱᱣᱟ ᱥᱟᱶ ᱨᱟᱯᱷᱟ ᱠᱚᱨᱚᱠ ᱵᱟᱭ ᱠᱟᱱᱟ, ᱛᱚᱵᱚ ᱚᱱᱟ ᱟᱛᱢᱟ ᱨᱟᱠᱷᱟ ᱠᱟᱱᱟ ᱡᱟᱦᱟᱸ ᱯᱨᱚᱛᱤᱭᱮᱠ ᱠᱷᱨᱤᱥᱴᱟᱱᱣᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱦᱩᱭᱩᱜᱼᱟ।”
“He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.
“Cha ni ku ndye Kristo, atiin lagho laarin ohun mímọ́ àti ohun àìmọ́, ó sì máa faramọ́ ẹ̀rí tòótọ́ nípa ìwà àti iṣẹ́ ènìyàn; nítorí Kristi ti wi pé, ‘Láti inú èso wọn ni ẹ̀yin yóò ti mọ̀ wọ́n.’ Onígbàgbọ́ Kristẹni yóò máa tẹ̀síwájú láàrín gbogbo irú ìtakò. Yóò kẹ́gàn ìyìn-òfo nítorí pé láti ọ̀dọ̀ Satani ni ó ti wá. Yóò kórìíra ẹ̀sùn nítorí pé ohun ìjà ẹni búburú ni. Wọn kì yóò pa ìlara mọ́, tàbí máa fi ara wọn ga, nítorí pé àwọn wọ̀nyí ni àbùdá ọ̀tá Ọlọ́run àti ènìyàn. A kì yóò rí wọn gẹ́gẹ́ bí amí; nítorí Satani lo àwọn Júù tí a kẹ́gàn nínú ṣíṣe iṣẹ́ yìí sí Jesu. Wọn kì yóò máa tọ̀ àwọn ará wọn lẹ́yìn pẹ̀lú àkúnya ìbéèrè bí àwọn Júù ṣe tẹ̀lé Kristi, pẹ̀lú ète láti dì í mú nínú ọ̀rọ̀ rẹ̀, àti láti ru u sókè kí ó lè sọ ohun púpọ̀, kí wọ́n lè fi ọ̀rọ̀ kan mú un ṣe ẹlẹ́ṣẹ̀.” Home Missionary, September 1, 1894.