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.
ਚਿਰਲਿਖਤਾਂ ਦੀ ਪੁਸਤਕ *Early Writings* ਵਿੱਚ ਵਿਲੀਅਮ ਮਿਲਰ ਦਾ ਸੁਪਨਾ ਰੱਖਿਆ ਗਿਆ ਸੀ, ਅਤੇ ਇਸ ਕਰਕੇ ਉਹ ਉਸੇ ਭਵਿੱਖਦਰਸ਼ੀ ਵਿਸ਼ਲੇਸ਼ਣ ਅਤੇ ਲਾਗੂ ਕਰਨ ਦੇ ਅਧੀਨ ਹੈ, ਜਿਸ ਨੂੰ ਸਹੀ ਤਰ੍ਹਾਂ ਸੱਚਾਈ ਦੇ ਬਚਨ ਨੂੰ ਵੰਡਣ ਦੀ ਖੋਜ ਕਰਨ ਵਾਲੇ ਵਿਦਿਆਰਥੀ ਦੁਆਰਾ ਪੂਰਾ ਕੀਤਾ ਜਾਣਾ ਲਾਜ਼ਮੀ ਹੈ। ਇਹ ਸੁਪਨਾ ਕਈ ਵਰ੍ਹਿਆਂ ਤੋਂ Future for America ਵੱਲੋਂ ਅਨੇਕ ਵਾਰ ਪੇਸ਼ ਕੀਤਾ ਗਿਆ ਹੈ, ਪਰ ਇੱਥੇ ਅਸੀਂ ਇਸ ਨੂੰ ਉਸ “ਗਿਆਨ ਦੇ ਵਾਧੇ” ਦੇ ਅਧਿਐਨ ਵਿੱਚ ਰੱਖ ਰਹੇ ਹਾਂ, ਜੋ 1798 ਵਿੱਚ “ਅੰਤ ਦੇ ਸਮੇਂ” ਉੱਤੇ ਖੋਲ੍ਹਿਆ ਗਿਆ ਸੀ। ਇਹ ਸੁਪਨਾ ਉਸ ਸੰਦੇਸ਼ ਦੇ ਇਤਿਹਾਸ ਨੂੰ ਸੰਬੋਧਿਤ ਕਰਦਾ ਹੈ ਜੋ ਉਸ ਗਿਆਨ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦਾ ਸੀ ਜੋ ਵਧਾਇਆ ਗਿਆ ਸੀ। ਇਹ ਪਹਿਲੇ ਅਤੇ ਤੀਜੇ ਦੂਤਾਂ ਦੇ ਸੰਦੇਸ਼ਾਂ ਦੀਆਂ ਚਲਚਲਨਾਂ ਦੇ ਵਿਚਕਾਰ ਇੱਕ ਕੜੀ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ।
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.
Le songe de William Miller identifie son œuvre, et son œuvre fut préfigurée par celle de Moïse au commencement de l’ancien Israël. L’accomplissement du songe de Miller dans les derniers jours fut préfiguré par l’œuvre du Christ dans les derniers jours de l’ancien Israël. L’œuvre que le Christ accomplit à la fin de l’ancien Israël représentait l’œuvre que le Christ accomplit dans les derniers jours de l’Israël spirituel. Dans le songe de Miller, l’œuvre accomplie dans les derniers jours est présentée comme étant exécutée par le « Dirt Brush Man ». Il est essentiel de reconnaître dans le songe de Miller une prédiction de l’accomplissement du Cri de Minuit dans les derniers jours. Il est également essentiel de reconnaître que l’œuvre du Christ pour l’ancien Israël dans ses derniers jours préfigurait l’œuvre du « Dirt Brush Man » dans le songe de Miller.
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.
Un élément de l’œuvre du Christ qu’il importe de remarquer est qu’Il n’a pas seulement descellé les vérités ensevelies depuis l’époque de Moïse, mais qu’Il a simultanément magnifié ces vérités originelles. Ce faisant, Il a établi un exemple selon lequel, lorsque le peuple de Dieu accomplira le rêve de Miller dans les derniers jours, les vérités établies par l’œuvre de Miller seront développées au-delà de leur compréhension originelle.
“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.
“Sauveur notreen jin, les Juifs ti couvri tellement bien bann zoli bijou laverite anba dechè tradision ek fab, ki ti inposib pou fer diferans ant seki vre ek seki fos. Sauveur ti vini pou retir sa dechè siperstision ek sa bann lerer ki ti’nn ganny garde depi lontan, e pou met bann bijou Parol Bondye dan kad laverite. Ki Sauveur ti pou fer si li ti vini kot nou aster parey li ti vini kot bann Juifs? Li ti pou bizin fer enn travay parey pou netway sa dechè tradision ek seremoni. Bann Juifs ti vreman boulverse kan li ti fer sa travay-la. Zot ti’nn perdi lavue laverite orizinal Bondye, me Kris ti remet li an evidans. Li nou travay pou liber bann laverite presye Bondye depi siperstision ek lerer. Ki enn travay finn konfie a nou dan levanzil!” 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”.
À présent, l’homme à la brosse de poussière (Christ) accomplit « une œuvre semblable pour enlever les décombres de la tradition et de la cérémonie », comme l’accomplit le Lion de la tribu de Juda (Christ) au temps des Juifs. Dans le songe de Miller, les précieuses pierres de vérité, qui étaient parfaitement disposées dans l’écrin de la parole de Dieu, se trouvèrent recouvertes de décombres et de pierres contrefaites. Ces pierres devaient être tirées des décombres et replacées dans le plus grand écrin de la Parole de Dieu durant la période du Cri de Minuit des derniers jours, car ce fut lorsque Miller contempla les pierres restaurées dans le plus grand écrin qu’il « poussa un cri de pure joie, et ce cri l’éveilla ». Le songe de Miller eut lieu en 1847, trois ans après le Cri de Minuit du premier ange ; ainsi, son réveil dans le songe est le Cri de Minuit des derniers jours. Ce Cri de Minuit est proclamé par les deux témoins qui avaient été mis à mort par la bête qui monte de l’abîme, et qui demeurèrent morts dans la rue durant trois jours et demi, jusqu’à ce qu’ils fussent assemblés, puis ramenés à la vie dans la vallée des ossements desséchés, puis élevés comme une bannière. Le songe de Miller s’accomplit dans cette rue, et dans la même vallée qu’il désigne comme « sa chambre ».
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.
Dans l’histoire des millérites, le Seigneur se servit de Miller pour établir les vérités originelles de l’adventisme, mais son rêve indiquait qu’avec le temps ces vérités seraient ensevelies. Ce phénomène consistant à écarter les décombres de la tradition et de la coutume est précisément ce que le Christ accomplit à la fin de l’ancien Israël, et, ce faisant, il préfigura l’accomplissement final du rêve de William Miller.
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.
Nga Jotë kishin humbur nga sytë “të vërtetën fillestare të Perëndisë, por Krishti e solli përsëri në pamje”, dhe e përcaktoi veprën e Tij si “vepra jonë”. Vepra jonë është “t’i çlirojmë të vërtetat e çmuara të Perëndisë nga bestytnia dhe gabimi”. Ëndrra e William Miller-it përcakton zbulimin, paraqitjen dhe refuzimin, si edhe rivendosjen e të vërtetave fillestare. Për të përmbushur veprën e rivendosjes, Krishti e vendosi të vërtetën në “kornizën e së vërtetës”. “Korniza e së vërtetës” për William Miller-in ishte kuptimi i tij për dy fuqitë shkretonuese të paganizmit dhe papizmit. Në ditët e fundit “korniza e së vërtetës” janë tri fuqitë shkretonuese të dragoit, të bishës dhe të profetit të rremë.
“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.
“Wakati Kristo alipokuja ulimwenguni kudhihirisha dini ya kweli, na kuinua kanuni zinazopaswa kutawala mioyo na matendo ya wanadamu, uongo ulikuwa umeshika mizizi kwa kina sana miongoni mwa wale waliokuwa wamepata nuru kuu kiasi kwamba hawakuielewa tena nuru hiyo, wala hawakuwa na mwelekeo wa kuacha mapokeo kwa ajili ya kweli. Walimkataa Mwalimu wa mbinguni, walimsulibisha Bwana wa utukufu, ili wapate kudumisha desturi zao wenyewe na mawazo yao ya kubuni. Roho iyo hiyo kabisa inadhihirishwa ulimwenguni leo. Wanadamu hawapendi kuchunguza kweli, wasije mapokeo yao yakavurugika, na utaratibu mpya wa mambo ukaanzishwa. Ubinadamu una uwezekano wa kudumu wa kukosea, na kwa asili wanadamu huelekea kuyakuza sana mawazo na maarifa ya kibinadamu, ilhali yale yaliyo ya kimungu na ya milele hayatambuliwi wala kuthaminiwa.” 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.
Si Christ venait aujourd’hui dans le monde, Il y trouverait « le même esprit » d’exaltation des idées et de la connaissance humaines, qui a mis la tradition à la place de la vérité. Dans le rêve de Miller, aux derniers jours, Christ vient comme l’homme à la brosse à poussière pour accomplir cette œuvre identique. Lorsque Son œuvre en tant qu’homme à la brosse à poussière sera accomplie, les joyaux originels brilleront dix fois plus que le soleil, comme les deux témoins, représentés par Miller, s’éveillent au cri de la forte clameur.
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.
Le cadre de vérité donné à Miller était la structure prophétique de deux puissances dévastatrices, et le cadre de vérité donné à Future for America est la structure prophétique de trois puissances dévastatrices. La « clé » attachée au coffret était la méthodologie particulière qui fut descellée et donnée à Miller, puis ensuite à 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.
“Ang susi ng kaalaman noong mga araw ni Cristo ay inalis ng mga dapat sanang humawak nito upang buksan ang kamalig ng karunungan sa mga Kasulatan ng Matandang Tipan. Ang mga rabbi at mga guro ay halos isinara ang kaharian ng langit sa mga dukha at sa mga nagdurusa, at pinabayaan silang mapahamak. Sa Kaniyang mga pangangaral ay hindi iniharap ni Cristo sa kanila ang maraming bagay nang sabay-sabay, baka malito ang kanilang mga pag-iisip. Ginawa Niyang malinaw at tiyak ang bawat punto. Hindi Niya minamaliit ang pag-uulit ng mga luma at pamilyar na katotohanan sa mga hula kung ang mga ito ay maglilingkod sa Kaniyang layunin na maikintal ang mga kaisipan.”
“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.
«Քրիստոսն էր հնագույն ճշմարտությունների բոլոր թանկագին գոհարների սկզբնավորողը։ Թշնամու գործունեության հետևանքով այդ ճշմարտությունները շեղվել էին իրենց տեղից։ Դրանք կտրված էին իրենց իսկական դիրքից և դրվել էին մոլորության շրջանակի մեջ։ Քրիստոսի գործն էր վերադասավորել և հաստատել այդ թանկագին գոհարները ճշմարտության շրջանակի մեջ։ Ճշմարտության այն սկզբունքները, որոնք հենց Ինքն էր տվել՝ աշխարհը օրհնելու համար, սատանայի գործակալությամբ թաղվել էին և, ըստ երևույթին, վերացել էին։ Քրիստոսը փրկեց դրանք մոլորության աղբից, նոր, կենսական զորություն տվեց դրանց և պատվիրեց, որ շողան որպես թանկագին գոհարներ և հավիտյան ամուր կանգնեն։
“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.
«Քրիստոս Ինքը կարող էր օգտագործել այս հին ճշմարտություններից ցանկացածը՝ առանց թեկուզ ամենափոքր մասնիկը փոխառելու, որովհետև Նա Ինքն էր դրանց բոլորի սկզբնաղբյուրը։ Նա դրանք էր ներշնչել յուրաքանչյուր սերնդի մտքերին ու մտածողությանը, և երբ եկավ մեր աշխարհը, Նա վերադասավորեց և կենսավորեց այն ճշմարտությունները, որոնք մեռած էին դարձել՝ դրանք ավելի ազդեցիկ դարձնելով ապագա սերունդների օգտի համար։ Հիսուս Քրիստոսն էր, որ ուներ այդ ճշմարտությունները աղբակույտից փրկելու և կրկին աշխարհին տալու զորությունը՝ առավել, քան իրենց սկզբնական թարմությամբ ու զորությամբ»։ Manuscript Releases, հտ. 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.
Het is interessant op te merken in de laatste passage dat de sleutel die Christus gebruikte aan het einde van het oude Israël, diende om het Oude Testament te openen. De sleutel van Millers methodologie opende de kist van het Oude en Nieuwe Testament, maar in de laatste dagen, aan het einde van zijn droom, is de kist groter. De sleutel van de methodologie in de laatste dagen opent niet alleen het Oude en Nieuwe Testament, maar ook de Geest der Profetie. De ontzegeling van de Openbaring van Jezus Christus, vlak vóór het sluiten van de genadetijd, wordt volbracht door de Leeuw uit de stam van Juda, die in Millers droom wordt voorgesteld als de man met de stofborstel. Zuster White maakt duidelijk dat het werk van de man met de stofborstel plaatsvindt juist vóór het sluiten van de genadetijd.
“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.
“Ny Tompo dia nanome ahy fahitana ny 26 Janoary, izay holazaiko. Hitako fa ny sasany tamin’ny vahoakan’Andriamanitra dia donto sy rendremana; ary toy ny antsasaky ny mifoha ihany, ka tsy nahatsapa ny fotoana iainantsika ankehitriny; ary fa ilay ‘lehilahy’ nitondra ny ‘borosy famafana vovoka’ dia efa niditra, ary ny sasany dia tandindomin-doza ho voafafa hiala. Nifona tamin’i Jesosy aho mba hamonjy azy ireo, mba hitsimbina azy kely ela kokoa, ary hamela azy hahita ny loza mahatsiravina mananontanona azy, mba hahafahany miomana dieny mbola tsy tara mandrakizay. Hoy ny anjely: ‘Ho avy ny fandringanana tahaka ny tadio mahery.’ Nifona tamin’ilay anjely aho mba hamindra fo sy hamonjy ireo izay tia izao tontolo izao, sy miraiki-po amin’ny fananany, ary tsy nety hisaraka aminy, sy hahafoy izany mba hampandroso ny iraka amin’ny diany hamahana ny ondry noana, izay ho ringana noho ny tsy fisian’ny hanina ara-panahy.”
“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.
“Bi xêzanan dîtim ku ji bo nebûna rastiya vê demê dimirin, û hin kesên ku îddîa dikirin ku rastiyê bawer dikin, bi girtina amûrên pêwîst ji bo berdewamkirina karê Xwedê, dihêlin ku ew bimirin, dîmen ew qas êşdar bû ku min ji milyaket daxwaz kir ku wê ji min rake. Min dît ku dema ku doza Xwedê hin ji milkê wan dixwest, wek ciwanê ku hat cem Îsa, [Matthew 19:16–22.] ew bi xemgîniyê diçûn; û ku di demeke nêz de belayê serşop dê derbas bibe û hemû mal û milkê wan jê bibe, û hingê êdî dê pir dereng be ku malên dinyayî qurban bikin û xezîneyek li ezmanan hilanîn.” Review and Herald, 1ê Avrêlê, 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.
«پُرطُغیانِ تازیانه» نمادی از قانون یکشنبهای است که بهزودی خواهد آمد، و کارِ مردِ جاروبِ خاک در خوابِ میلر درست اندکی پیش از بستهشدنِ مهلتِ فیض روی میدهد. هنگامی که او اتاق را پاک کرده است، آنگاه جواهرات را دوباره به درونِ صندوقچهٔ بزرگتر میافکند، و آنان سپس ده بار درخشانتر از خورشید میدرخشند. دانیال و آن سه یارِ شایسته، ده بار برتر از دیگران یافت شدند.
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.
Or, aux jours fixés par le roi pour qu’on les lui présentât, le chef des eunuques les introduisit devant Nebucadnetsar. Le roi s’entretint avec eux; et, parmi eux tous, il ne s’en trouva aucun comme Daniel, Hanania, Mischaël et Azaria; c’est pourquoi ils se tinrent devant le roi. Et, sur tous les sujets de sagesse et d’intelligence au sujet desquels le roi les interrogeait, il les trouva dix fois supérieurs à tous les magiciens et astrologues qui étaient dans tout son royaume. Daniel 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.
“Didi” no, ma Daniel fam de sɔt we Nebukadneza bin de pas jɔjmen, en dat tes na wan tip we de temsil de Sɔnde lɔ na di las dei. Di fos en fawndeshɔn trut dem go shayn ten taym moa brait wen dem restore dem na di las dei, pas wen pipul fos bin recognize dem. Di trut dem, en di waiz pipul dem we undastan dem trut de na di las dei, go shayn ten taym moa brait na di leta ren, we na di repetishɔn fɔ di Midnait Krai.
“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.
«Vous reportez trop loin la venue du Seigneur. J’ai vu que la pluie de l’arrière-saison venait aussi [soudainement que] le cri de minuit, et avec une puissance décuplée.» 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.
Restorimi i të vërtetave origjinale kryhet me anë të zbatimit të metodologjisë së shiut të fundit, “rresht mbi rresht”. Pasi të jenë restauruar, të vërtetat origjinale ndriçojnë “dhjetë herë” më fort se sa ndriçonin kur Milleri i vështroi për herë të parë. Të urtët, të cilët përdorin çelësin e metodologjisë për të restauruar të vërtetat origjinale, fitojnë një përvojë “dhjetë herë” më të mirë se ata që ushqehen me metodologjinë e Babilonisë. Ata që fshihen tej nga njeriu me furçën e pluhurit janë ata që janë lidhur pas traditave dhe zakoneve që i kanë mbuluar të vërtetat origjinale, dhe që pastrohen bashkë me gabimet e traditave dhe të zakoneve me të cilat janë lidhur.
A false doctrine is an idol.
En falsk lære er en avgud.
“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.
“Katika kukataa ukweli, wanadamu humkataa Mtungaji wake. Kwa kulikanyaga sheria ya Mungu, wao hukana mamlaka ya Mtoa-sheria. Ni rahisi vilevile kufanya sanamu ya mafundisho na nadharia za uongo kama ilivyo kuunda sanamu ya mti au ya jiwe.” 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.
Ephraim’e ilişkin, Ephraim için deneme süresinin kapanışını belirleyen hüküm bildirisi, toz fırçası kullanan adamın yeri süpürürken neyi gerçekleştirdiği gerçeğini vurgular.
Ephraim is joined to idols: let him alone. Hosea 4:17.
ਏਫਰਾਈਮ ਮੂਰਤੀਆਂ ਨਾਲ ਜੁੜ ਗਿਆ ਹੈ; ਉਸ ਨੂੰ ਛੱਡ ਦਿਓ। ਹੋਸ਼ੇਆ 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.
Vous êtes ce que vous mangez, comme l’ont démontré Daniel et les trois dignitaires. L’inquiétude de Sœur White au sujet de ceux qui étaient « stupides et assoupis » concernait leur manque de préparation et leur absence de discernement quant à l’importance de la « vérité présente ». Son inquiétude était l’expression de la préoccupation du Christ pour les Juifs ergoteurs de son époque, qui avaient complètement perdu de vue les vérités originelles. Le rêve de Miller identifie la fin de l’Israël spirituel moderne, qui a été préfiguré par l’ancien Israël littéral.
“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.
“บรรดาธรรมาจารย์และพวกฟาริสีอ้างว่าตนอธิบายพระคัมภีร์ แต่พวกเขาอธิบายพระคัมภีร์ตามความคิดและธรรมเนียมประเพณีของตนเอง ข้อปฏิบัติและคำสอนของพวกเขากลับยิ่งเคร่งครัดเข้มงวดมากขึ้นทุกที ในความหมายฝ่ายจิตวิญญาณ พระวจนะอันศักดิ์สิทธิ์ได้กลายเป็นสำหรับประชาชนเสมือนหนังสือที่มีตราประทับปิดผนึกไว้ ซึ่งปิดกั้นไม่ให้พวกเขาเข้าใจได้” 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.
एक प्रगतिशील अन्धकार 1863 से लाओदीकियाई एडवेंटवाद पर छा गया है, और बाइबल तथा भविष्यवाणी की आत्मा उनके लिये ऐसी पुस्तक बन गई है जो मुहरबंद है। परिवीक्षा की अवधि के बन्द होने से ठीक पहले, यीशु मसीह का प्रकाशन खोला जाता है, और वह परीक्षा की एक त्रिस्तरीय प्रक्रिया उत्पन्न करता है, जिसका अन्त इस प्रकार होता है कि जो लोग अपनी रीति और परम्परा की मूर्तियों को त्यागने से इन्कार करते हैं, वे शीघ्र आने वाली रविवार-व्यवस्था के समय बहा दिये जाते हैं।
“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.
“Nous avons un Rédempteur infini, et combien précieux sont les joyaux de vérité qui en rendent témoignage dans la parole de Dieu. Mais ces joyaux précieux ont été ensevelis sous une masse de décombres, de traditions, d’hérésies, que Satan lui-même a engendrées. Ses desseins agissent avec une puissance étrange sur les esprits humains pour obscurcir la valeur de Christ aux yeux de ceux qui croient en lui. L’ennemi de Dieu et de l’homme a jeté un sort sur ceux qui se disent disciples de Christ, au point que de beaucoup l’on peut dire : Ils ne connaissent pas le temps où ils ont été visités.” Review and Herald, 16 août 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.
Il sogno di Miller illustra la storia dell’instaurazione delle «verità originali», il loro successivo rigetto, e poi la loro restaurazione finale. Poco prima della chiusura del tempo di grazia, l’«Uomo con la Spazzola per la Polvere» entra nella scena e ristabilisce le verità originali, rendendole «dieci volte» più splendenti. Ciò avviene durante la storia del Grido di Mezzanotte, che precede il Gran Grido del terzo angelo al tempo della legge domenicale. Il Grido di Mezzanotte risveglia e separa le vergini prima della legge domenicale, così come il Grido di Mezzanotte precedette l’apertura del giudizio investigativo nella storia millerita. Quando i gioielli vengono gettati di nuovo nel cofanetto più grande, restaurato, è troppo tardi, poiché quell’evento ha luogo «dopo» che il pavimento è stato spazzato e ripulito.
“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.
«बुर्जी और कूड़ा-कर्कट ने सत्य के बहुमूल्य रत्नों को ढाँप दिया है, परन्तु प्रभु के कर्मी इन खज़ानों को प्रकट कर सकते हैं, ताकि हजारों लोग उन्हें आनन्द और विस्मय के साथ निहारें। परमेश्वर के स्वर्गदूत नम्र कर्मी के साथ रहेंगे, अनुग्रह और दैवी प्रकाश प्रदान करते हुए, और हजारों लोग दाऊद के साथ यह प्रार्थना करने को प्रेरित होंगे, ‘मेरी आँखें खोल दे, कि मैं तेरी व्यवस्था में से अद्भुत बातें देखूँ।’ वे सत्य जो युगों से न देखे गए और न माने गए, परमेश्वर के पवित्र वचन के प्रकाशित पृष्ठों से प्रज्वलित होकर प्रकट होंगे। जिन कलीसियाओं ने सामान्यतः सत्य को सुना, अस्वीकार किया, और पैरों तले रौंदा है, वे और भी अधिक दुष्टता करेंगी; परन्तु ‘बुद्धिमान,’ अर्थात् वे जो निष्कपट हैं, समझेंगे। पुस्तक खुली हुई है, और परमेश्वर के वचन उन लोगों के हृदयों तक पहुँचते हैं जो उसकी इच्छा जानने की अभिलाषा रखते हैं। स्वर्ग से उतरने वाले उस स्वर्गदूत की ऊँची पुकार पर, जो तीसरे स्वर्गदूत के साथ आ मिलता है, हजारों लोग उस मूर्छा से जाग उठेंगे जिसने युगों से संसार को जकड़ रखा है, और वे सत्य की सुन्दरता और मूल्य को देखेंगे।” 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.
Die „Tausende“, die dann erwachen, stellen Gottes andere Herde dar, die sich noch in Babylon befindet; denn der „laute Ruf“ beginnt mit dem Sonntagsgesetz. Das Werk des „Dirt Brush Man“ ist seit dem 11. September 2001 im Gange, und noch mehr seit Juli 2023.
“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.
使徒说：“圣经都是神所默示的，于教训、督责、使人归正、教导人学义都是有益的，叫属神的人得以完全，预备行各样的善事。”圣经乃是其自身的诠释者。一处经文将证明是开启其他经文的钥匙；借此，真道中隐藏的意义便得以显明。将论及同一主题的不同经文彼此比较，并从各方面察看其关联，圣经真正的意义就必显而易见。
“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.’
“Wengi hufikiri kwamba ni lazima washauriane na maelezo ya maandiko ili waweze kufahamu maana ya neno la Mungu, nasi hatutashikilia msimamo kwamba maelezo hayo hayapaswi kusomwa; lakini itahitaji utambuzi mwingi ili kuugundua ukweli wa Mungu chini ya wingi wa maneno ya wanadamu. Ni kwa kiasi kidogo jinsi gani ambavyo kanisa, kama mwili unaodai kuliamini Biblia, limefanya ili kuzikusanya pamoja lulu zilizotawanyika za neno la Mungu ziwe mnyororo mmoja mkamilifu wa ukweli! Lulu za ukweli hazikai juu ya uso, kama wengi wanavyodhani. Akili kuu katika shirikisho la uovu hutenda kazi daima ili kuuweka ukweli usionekane, na kuyafanya maoni ya watu wakuu yaonekane wazi kabisa. Adui anafanya yote yaliyo katika uwezo wake kuufunika nuru ya mbinguni kwa njia ya mifumo ya elimu; kwa maana hana kusudi kwamba wanadamu waisikie sauti ya Bwana, ikisema, ‘Hii ndiyo njia, enendeni ndani yake.’”
“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.
Mbaʼe porãitekuéra añeteguáva oñemoseĩmba rei pe ñu revelación rehe, ha katu oñeñotỹ yvype yvypóra rekoha poguýpe, yvypórakuéra ñeʼẽ ha mandamientokuéra guýpe, ha aranduka yvágagui ouva rehegua niko ojeheja rei vaʼekue; Satanás ningo oguereko vaʼekue pe jehupytyrã ojeroviakávo ko yvy arigua kuérape yvypórakuéra ñeʼẽ ha hembiapokue tuichaitereiha mbaʼekuaa. Ñandejára Tupã, ko arapy ha yvágakuéra Apohare, hepyeterei hag̃ua omeʼẽ vaʼekue pe evangelio ko yvy ariguápe. Ko tembipuru marangatu rupive, yvágagui consolation vyʼaha ha pytuʼu porã omeʼẽva ysyrykuéra ojepeʼa hag̃ua umi oúva yvypórape pe tekove yvyrápe. Oĩ gueteri añetegua rape ojetopavaʼerã; ha mbaʼe espirituálva niko espíritu rupive añoite ojeikuaa. Umi apytuʼũ aña oguereko hũmby vaʼekue ndaikatúi ohechakuaa pe añetegua repykue, haʼetéicha oĩ Jesúspe. 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.”
Le travail du Christ, représenté dans le rêve de Miller par l’homme au balai à poussière, est double. Il consiste à ôter l’erreur et à rétablir les vérités originelles. L’élimination de l’erreur est elle aussi double, car lorsque l’erreur est balayée par la fenêtre, elle emporte avec elle ceux qui choisissent de demeurer attachés aux erreurs. L’œuvre de séparation accomplie par l’homme au balai à poussière est également évoquée par Jérémie, et son témoignage s’accorde avec celui de Sister White, lorsqu’elle déclara que « les ouvriers du Seigneur peuvent mettre au jour ces trésors, de sorte que des milliers les contempleront avec joie et émerveillement. »
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.
Par conséquent, ainsi parle le Seigneur : Si tu reviens, je te ramènerai, et tu te tiendras devant moi ; et si tu sépares ce qui est précieux de ce qui est vil, tu seras comme ma bouche. Qu’ils reviennent à toi ; mais toi, ne retourne pas vers eux. Jérémie 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.
Розглядуваний уривок у Єремії звернений до тих, хто пережив перше розчарування 18 липня 2020 року. Відділяє дороге від нікчемного не лише чоловік із щіткою для бруду, але це також і праця тих, кого представляє Єремія, — тих, хто постає перед рішенням, чи повернутися до Господа, чи не повернутися. Вони, очевидно, не були з Господом, бо якби вони ходили з Ним, не було б жодної причини їм повертатися. Коли ж вони повернуться і стануть перед Господом, а відтак стануть Його устами, вони звершать працю відділення дорогого від нікчемного. Праця «Чоловіка зі щіткою для бруду» вимагає участі мудрих. Праця «Чоловіка зі щіткою для бруду» у сні Міллера також проілюстрована тоді, коли Христос очищає Свій тік через процес переплавлення.
“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.
“Ni kwa ukaribu gani hasa mchakato huu wa kusafisha kwa moto utaanza siwezi kusema, lakini hautaahirishwa kwa muda mrefu. Yeye ambaye pepeto lake li mkononi mwake atasafisha hekalu lake kutokana na unajisi wake wa kimaadili. Atapeperusha kabisa sakafu yake.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
Le « processus d’affinage » final a commencé en juillet 2023, et il s’agit du processus d’affinage de Malachie, chapitre trois.
“Malachi 3:1–4 quoted.
«Malachie 3:1–4 cité.»
“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.
“দেৱৰ লোকসকলৰ মাজত এক শোধন আৰু পবিত্ৰীকৰণৰ প্ৰক্ৰিয়া চলি আছে, আৰু সেনাবাহিনীৰ প্ৰভুৱে এই কাৰ্যত নিজৰ হাত দিছে। এই প্ৰক্ৰিয়াই আত্মাক অতি তীব্ৰভাৱে পৰীক্ষা কৰে, তথাপি অপবিত্ৰতা দূৰ হ’বৰ বাবে ই আৱশ্যক। পৰীক্ষাবোৰ আৱশ্যক, যাতে আমি আমাৰ স্বৰ্গীয় পিতাৰ সন্নিকটলৈ আহোঁ, তেওঁৰ ইচ্ছাৰ অধীনত, আৰু যাতে আমি প্ৰভুৰ ওচৰত ধাৰ্মিকতাত এক উপহাৰ অৰ্পণ কৰিব পাৰোঁ। ঈশ্বৰৰ আত্মাক শোধন আৰু পবিত্ৰ কৰাৰ কাৰ্য চলি থাকিব লাগিব, যেতিয়ালৈকে তেওঁৰ দাসসকল এনেদৰে নম্ৰ নহয়, এনেদৰে আত্ম-মৃত নহয়, যে যেতিয়া তেওঁলোকক সক্ৰিয় সেৱালৈ আহ্বান কৰা হয়, তেতিয়া তেওঁলোকৰ চকু কেৱল ঈশ্বৰৰ মহিমাৰ প্ৰতিহে নিবদ্ধ থাকে।” Review and Herald, April 10, 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.
Milleri teine unenägu osutab algsete tõdede taastamisele ning ühtlasi ka ühe laiali pillutatud rahva taastamisele. Nebukadnetsari teine unenägu osutab tema kuningriigi taastamisele. Milleri unenägu käsitleb algsete tõdede mahamatmist nende tõdede „laialipillutamisena“ väljendatud kujul. Sõna „laialipillutatud“ on „seitsme aja“ sümbol. Nebukadnetsari unenägu kõneleb „seitsme aja“ „laialipillutamisest“. Nebukadnetsar asetatakse lõpuaja konteksti aastal 1798 ning esindab seal pöördunud meest. Miller on aastal 1798 „tarkade“ sümbol.
We will continue Miller’s dream in the next article.
Nous poursuivrons le rêve de Miller dans le prochain article.
“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.
«Όταν καλούμαστε να διαφέρουμε από άλλους, ή όταν άλλοι εκφράζουν τη διαφωνία τους προς τη γνώμη μας, οφείλουμε να φανερώνουμε χριστιανικό πνεύμα και να διατηρούμε εμφανές το εξής γεγονός: ότι μπορούμε να παραμένουμε ήρεμοι και δίκαιοι· διότι η αλήθεια αντέχει στην εξέταση. Όσο περισσότερο μελετάται, τόσο περισσότερο θα εκλάμπει το φως της. Ο Κύριος αποδοκιμάζει καθετί που φέρει γεύση σκληρότητας και αυστηρότητας, και επιθέτει τον έλεγχό Του σε εκείνους που εκφράζουν περιφρόνηση και ονειδισμό προς όσους διαφέρουν από αυτούς κατά τη γνώμη, παρουσιάζοντάς τους με το χειρότερο δυνατό φως. Όλος ο Ουρανός βλέπει εκείνους που πράττουν τούτο όπως ο Ουρανός έβλεπε τους Φαρισαίους, και τους αποφαίνεται αγνοούντες και τις Γραφές και τη δύναμη του Θεού. Οι εχθροί της αλήθειας δεν μπορούν να καταστήσουν την αλήθεια πλάνη. Μπορεί να καταπατούν την αλήθεια και να νομίζουν ότι, επειδή την κατέβαλαν και την σκέπασαν με σωρούς απορριμμάτων, αυτή έχει νικηθεί· αλλά ο Θεός θα κινήσει μερικούς από τους πιστούς Του να πράξουν όπως έπραξε ο Χριστός όταν ήταν επί της γης,—να απομακρύνουν τα απορρίμματα και να αποκαταστήσουν την αλήθεια στη δέουσα θέση της μέσα στο πλαίσιο της αλήθειας.»
“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.
«Қақиқат талқыланатын жиындарда, өздері ақиқат деп қабылдамағанның бәріне қарсы шығатындар болады; әрі олар өздерін тек қателікпен ғана күресіп жүрміз деп алдағанымен, айтылған нәрсені бұрмаламай, теріс түсіндірмей, ақиқаттың не екенін ұғынулары үшін, оларға алдын ала теріс пікірсіз құлақ салу қажет. Олардың алдында барлық дәуірлерде ақиқатқа қарсы күрескен, сөйтіп өздеріне қарсы Құдайдың кеңесін қабылдамай тастаған адамдардың үлгісі бар. Ұлы нұрға, ұлы мүмкіндіктерге ие бола тұра, соған қарамастан Жаратқан Иенің жағында толықтай бола алмаған адамдарға жүктелер жауапкершілік ауыр болмақ. Егер олар Жаратқан Иенің жағында толықтай болуға бел буса, жалғыз тұруға шақырылған кездерінде де, олар адалдықта сақталар еді. Ол оларды әділдіктің былғанбаған қағидаттары үшін тайсалмай, тазалықпен және әділдікпен тұруға қабілетті етер еді. Тіпті әділ сот көшеде құлап, туралық кіре алмай тұрған жағдайда да, Ол оларды дұрыс нәрсе дұрыс болғаны үшін қорғап күресуде демеп тұрар еді. Олар ненің таза да кіршіксіз, әрі Мәсіхтің өміріне сәйкес келетінін ұғынар еді, және рухта, сөзде немесе істе, тіпті надандыққа ғана емес, сонымен бірге білімді, тәжірибелі, өздерін үнсіз қалдыру үшін софистиканың қаруларын қолданатын адамдарға қарсы тұрғанның өзінде де, христиандықтың ең таза қағидаттарынан теріс айналмас еді. Қателіктің ақиқатқа қарсы осы бүкіл тартысы арқылы олар сақталып, сондай жол ұстануға қабілетті болар еді, сонда олардың жаулары оларға қарсы ешнәрсе айта да, төтеп бере де алмас еді. Олар ешбір адаммен ымыраға келуден бас тарта отырып, дегенмен әрбір мәсіхшіге тән рухты сақтап, қағидатқа берік жартас іспетті тұрар еді.»
“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.
« Celui qui est disciple du Christ fera la distinction entre le sacré et le profane, et s’attachera à la preuve véritable du caractère et de l’œuvre d’un homme, car le Christ a dit : “Vous les reconnaîtrez à leurs fruits.” Le chrétien avancera au milieu de toute espèce d’opposition. Il méprisera la flatterie, parce qu’elle est née de Satan. Il détestera l’accusation, parce qu’elle est l’arme du malin. Ils n’entretiendront pas l’envie et ne se livreront pas à l’exaltation de soi, parce que ce sont là les caractéristiques de l’adversaire de Dieu et de l’homme. On ne les trouvera pas comme espions ; car Satan se servit des Juifs méprisés pour accomplir cette œuvre contre Jésus. Ils ne poursuivront pas leurs frères d’un flot de questions, comme les Juifs poursuivaient le Christ dans le dessein de le prendre à ses propres paroles et de le pousser à parler de beaucoup de choses, afin de pouvoir le faire condamner pour une parole. » Home Missionary, 1er septembre 1894.