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.
William Miller kérape oñemoĩva’ekue aranduka Early Writings-pe, ha upévare oĩ va’erã peteĩchagua análisis profético ha aplicación poguýpe, umi tekotevẽva oñemboguata hag̃ua peteĩ temimbo’e ohekáva omboja’o porã hag̃ua pe Añetegua Ñe’ẽ. Pe kérape oñepresenta heta jey arýre Future for America rupive, ha ko’ápe roikehína hese pe estudio “kuaa okakuaáva” rehegua ryepýpe, oñeipe’a hag̃uáicha “paha ára”pe ary 1798-pe. Pe kérape oñe’ẽ pe marandu rembiasakue rehe, upéva ombohérava’ekue pe kuaa okakuaáva. Ha’e ohechauka peteĩ joaju umi ñemongu’e apytépe pe peteĩha ha mbohapyha ánhel marandu rehegua.
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.
Pe tembiapokue William Miller rehegua ohechauka imba’apo, ha imba’apo ojehechauka va’ekue Moisés rembiapóicha Israel yma guare ñepyrũme. Pe oñekumpli va’erãva Miller rembiapokuepe ára pahápe, ojehechauka va’ekue Cristo rembiapóicha, Israel yma guare ára pahápe. Pe tembiapo Cristo ojapova’ekue Israel yma guare pahaite gotyo, ohechauka pe tembiapo Cristo ojapóva Israel espiritual ára pahápe. Miller rembiapokuepe, pe tembiapo ojejapóva ára pahápe ojehechauka ojapórõguáicha pe “Kuimba’e Yvyky’a Mopotĩha”. Tuicha mba’e jaikuaa hag̃ua Miller rembiapokue ha’eha peteĩ marandu oikuaaukáva Pyharepyte Sapukái ñekumpli ára pahápe. Avei tuicha mba’e jaikuaa hag̃ua Cristo rembiapo Israel yma guarépe ijára pahápe ojehechauka hague pe “Kuimba’e Yvyky’a Mopotĩha” rembiapóicha Miller rembiapokuepe.
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.
Peteĩ mbaʼe Cristo rembiapópe iñimportánteva ojehechakuaa hag̃ua ha’e pe ndaha’éi año omboguejy hag̃ua umi añetegua oñeñotỹmíva guive Moisés ára guive, ha Cristo upe jave avei ombotuicha umi añetegua ypykue. Péicha ojapóvo, Haʼe omoĩ peteĩ techapyrã, Tupã tavayguakuéra omohuʼãvo Miller kerayvoty umi ára pahápe, umi añetegua oñemopyenda vaʼekue Miller rembiapo rupive, oñembotuichataha ijypykuéva ñeikũmby ári hag̃ua.
“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.
“Pe Salvador ára, umi judío ojaho’i hag̃ua pe añetegua ita jeguaka hepyetereíva yvytimbo ha mba’e vaiete rehegua tradición ha mombe’upy reheve, upéicha rupi ndaikatúi ojehechakuaa mba’épa añetegua ha mba’épa japu. Pe Salvador ou hag̃ua omopotĩ pe yvytimbo superstición ha jejavy yma guive oñeñongatúva, ha omoĩ hag̃ua Ñandejára Ñe’ẽ ita jeguaka kuérape añetegua rembiapokue ryepýpe. Mba’épa ojapóta pe Salvador oñembojáramo ñandéve ko’ág̃a, ojapo haguéicha umi judío ndive? Ha’e orekóta va’erã ojapo peteĩ tembiapo ojoguáva, ombogue hag̃ua yvytimbo tradición ha ceremonia rehegua. Umi judío tuicha oñembyasy ha ojepy’apy ramo guare ha’e ojapo jave ko tembiapo. Ha’ekuéra ndohesakãvéima kuri Ñandejára añetegua ypykue, péro Cristo ombojehechauka jey upéva. Ñande rembiapo hína jaheja hag̃ua libre umi añetegua hepyetereíva Ñandejáragui superstición ha jejavygui. Mba’eichaitépa tuicha pe tembiapo oñeme’ẽva ñandéve pe evangeliope!” 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”.
Ko árape pe kuimba’e oipe’áva yvyku’i ñembojahuhápe (Cristo) ojapo “tembiapo ojoguáva omopotĩvo yty yma guarã ha ceremonia rehegua” ojapo haguéicha León Judá ñemoñaregua (Cristo) judío-kuéra ára-pe. Miller képe, ita jeguakaete añetegua rehegua, oñemoĩ porãmbaitéva Ñandejára Ñe’ẽ ryru’ípe, oñeñuã yty reheve ha ita jeguakaete japu reheve. Umi ita jeguakaete oñeguenohẽ va’erã kuri yty apytégui ha oñemoĩjey Ñandejára Ñe’ẽ ryru guasúpe pyhare mbyte sapukái pahávo ára-kuérape; Miller oma’ẽrõ guare umi ita jeguakaete oñemyatyrõ jeýva rehe pe ryru guasúpe, ha’e “osapukái vy’apavẽgui, ha upe sapukái omombáy” chupe. Miller ké oiko va’ekue ary 1847-pe, mbohapy ary rire pe primer ánhel pyhare mbyte sapukái rire; upévare, imombáy pe képe ha’e pe pyhare mbyte sapukái umi ára pahápe guare. Upe pyhare mbyte sapukái omombe’u mokõi testígo, umi mymba ojupíva pe yvykua pypukúgui ojuka va’ekue, ha opyta omanóva tape rehe mbohapy ára imedio aja, oñembojoaju peve ha upéi oñemoingove jeýkuri kangue piru omanóva ñuíme, ha upéi oñehupi peteĩ techaukáramo. Miller ké oñekumpli upe tape rehe, ha pe ñuíme avei ha’e ohenóiva “hokotýpe”.
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.
Millerita-kuéra rembiasakuépe, Ñandejára oipuru Miller-pe omopyenda hag̃ua Adventismo añetegua ypykue, ha katu idesuéño ohechauka vaʼekue, arakaʼeve rire, umi añetegua oñeñotỹtaha. Ko mbaʼe ojejohéi jey hag̃ua pe yty jepokuaa ha teko yma guare rehegua, haʼe hína Cristo ojapo vaʼekue Israel ymaguare paha gotyo; ha upéicha ojapóvo, haʼe ohechauka pe oñekumpli hag̃ua pahaite William Miller sueño.
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.
Umi hudío-kuéra operde hikuái “Tupã pe añetegua ypykue rehegua jehechakuaa, ha Cristo katu omoĩ jeýkuri ojehecha hag̃ua”, ha ohechakuaa Hembiapoha “ñande rembiapórõ”. Ñande rembiapo ha’e “ñamosãsõ hag̃ua Tupã añetegua hepykuevéva superstición ha jejavýgui”. William Miller kerayvoty ohechauka pe jejuhu, pe ñemohenda ha ñemboyke, ha pe jeguerujey añetegua ypykuépe. Ikatu hag̃uáicha ojejapo pe tembiapo jeguerujey rehegua, Cristo omoĩkuri pe añetegua “pe añetegua marco ryepýpe”. Pe “añetegua marco” William Miller-pe g̃uarã ha’ékuri iñentendimiento mokõi mbaretépe oporomoĩva ñehundi: paganismo ha papalismo. Ára pahápe pe “añetegua marco” ha’e umi mbohapy mbarete oporomoĩva ñehundi: pe dragón, pe mymba, ha pe maranduhára japu.
“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.
“Oúramo Cristo ko yvy ape ohechauka hag̃ua pe religión añetéva, ha omomba’eguasu hag̃ua umi principio oisãmbyhýva’erã yvyporakuéra py’a ha hembiapo, japu ojepysopaite vaʼekue pypukueterei umi ohupytývaʼekue hetaiterei tesape apytépe, upéicha rupi ndaikuaavéima hikuái pe tesape, ha ndorekói moʼãiha omboykévo hag̃ua tradición oñemoambué hag̃ua añeteguáre. Haʼekuéra omboyke pe Mboʼehára yvagapegua, omosãingove hag̃ua heko ha iñinventokuéra tee, oikutu kurusúre pe Ñandejára gloria rehegua. Pe espíritu añetehápe upéva voi ojehechauka koʼág̃a ko yvy ape ári. Yvyporakuéra ndoipotái ohesaʼỹijo pe añetegua, ani hag̃ua oñembyai itradiciónkuéra, ha ani hag̃ua oike peteĩ orden pyahu mbaʼekuéra rehegua. Yvypóra rekope oĩ tapiaite pe ikatúva hag̃ua ojejavy, ha yvyporakuéra iñakãguapy hag̃uáicha ojeguerohoryeterei hag̃ua umi idea ha arandu yvypóra rehegua, upe jave pe Tupãgua ha opaʼỹva ndojehechakuaái ni ndamombeʼu porãi.” 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.
Cristo oúramo ko árape ko yvy ape ári, ojuhúta “upe espírituete voi” yvypóra remiandu ha arandu ñemomba’eguasu rehegua, omoĩ va’ekue tradición pe añetegua rendaguépe. Miller képe, ára pahápe, Cristo ou yvykyha kuimba’e ramo omohu’ã hag̃ua upe tembiapo peteĩchaitéva. Oñemohu’ã vove Hembiapo yvykyha kuimba’e ramo, umi ita jeguaka ypykue overapáta kuarahy-gui pa jevy hesakãve hag̃ua, mokõi testígoicha, Miller ohechauka háicha, opáyvo pe sapukái rupi pe sapukái hatã guasu rehegua.
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.
Pe añetegua ome’ẽva’ekue Miller-pe ha’e hína mokõi mbaretépe oporomombáva apytépegua marandu profétikapegua yvyra’ỹ, ha pe añetegua rapykue ome’ẽva’ekue Future for America-pe ha’e mbohapy mbaretépe oporomombáva apytépegua marandu profétikapegua yvyra’ỹ. Pe “llave” oñembojoajúva pe arca rehe ha’e pe tembiaporã rape particular oñeipe’áva ha ome’ẽva’ekue Miller-pe, ha upéi Future for America-pe avei.
“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.
“Peikuaa rape, Cristo árape, oñemboyke umi tapicha orekovaʼerãekue rupive, ikatu hag̃uáicha oipeʼa pe tesoro róga arandu rehegua Tujakue Marangatu Ñeʼẽme. Umi rabi ha mboʼehára kuéra, añetehápe, omboty kuri yvágape g̃uarã pe tenda mboriahúpe ha umi jehasa asývape, ha oheja chupekuéra oñehundi hag̃ua. Hembiapo ñeʼẽme Cristo ndoguerúi hetaiterei mbaʼe peteĩ jey hag̃uáicha henondépekuéra, ani hag̃ua ombojoavy ijapytuʼũ. Ojapo káda punto hesakã ha ojehechauka porã hag̃uáicha. Ndohecharamói hag̃ua oñeñeʼẽ jey umi añetegua ymaite guive ojekuaáva profesía kuérape, oservíramo chupe iporã hag̃uáicha omoingue hag̃ua apytuʼũme umi idea kuéra.”
“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.
“Cristo haʼe vaʼekue pe omoñepyrũva opaite umi yma guare ita jeguaka porã añeteguáva. Pe enemígo rembiapópe, koʼã añetegua oñemonguʼe vaʼekue hendágui. Oñemboyke vaʼekue iñehendaitégui añeteguaite, ha oñemoĩ jejavy ryepýpe. Cristo rembiapo vaʼekue omoĩjey ha omopyenda hag̃ua umi ita jeguaka porãite añeteguáva añetegua ryepýpe. Umi añetegua ñepyrũmby omeʼẽ vaʼekue Haʼe voi omohendávo ko múndo-pe jehovasa hag̃ua, Satanás rembiapóre ojeñotỹ vaʼekue ha ojekuaa hag̃uáicha okañyete hag̃uáicha. Cristo oguenohẽjey chupekuéra jejavy ytygui, omeʼẽ chupekuéra pyahu, tekovéva mbarete, ha omanda tohesape hag̃ua ita jeguaka porãramo, ha topyta hatã hag̃ua opa ára g̃uarã.”
“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.
“Cristo voi ikatuva'erã oiporu oimeraẽva ko'ã añetegua yma guaréva apytégui mba'eve michĩvéva jepe oiporukue'ỹre ambuégui, ha'e voi niko omoheñóikuri opaite umi mba'e. Ha'e omoĩkuri umíva peteĩteĩ generación apytu'ũ ha pensamiento-kuérape, ha ou ramo guare ko ñande yvy ape ári, omohenda jey ha omoingove jey umi añetegua omanóva va'ekue, ojapo hag̃ua umíva ipokatuvéva umi generación oútava rehehápe. Jesucristo voi hína pe oguerekóva pokatu oipe'a hag̃ua umi añetegua yty apytégui, ha ome'ẽ jey hag̃ua umíva mundo-pe tuichave hag̃ua iñapyfreshkoha ha ipokatu ypykuegui.” Manuscript Releases, volúmen 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.
Iporã ojehechakuaa hag̃ua pe pasáhe pahápe pe llave Cristo oiporúva’ekue Israel yma guarépe opa hag̃uáicha hague pe Antiguo Testamento hag̃ua. Pe llave Miller rembiapokue rape rehegua oipe’a pe karameg̃ua oguerekóva Antiguo ha Nuevo Testamento, ha katu ára pahápe, iñekẽmegua rembiapokue pahápe, pe karameg̃ua tuichave. Pe llave rape rehegua ára pahápe oipe’a ndaha’éi añónte pe Antiguo ha Nuevo Testamento, ha katu avei Espíritu de Profecía. Pe Revelación de Jesucristo ojeipe’a jey’ỹ hag̃ua, sapy’ami pe gracia rembiapo oñembotýta mboyve, ojejapo pe León de la tribu de Judá rupive, ha’éva Miller képe oñerrepresentáva kuimba’e yvykỹi mopotĩhára ramo. Hermana White he’i pe kuimba’e yvykỹi mopotĩhára rembiapo oikoha pe gracia rembiapo oñembotýta mboyve.
“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.
“Ñandejára ome’ẽ chéve peteĩ jehecha, enero 26-pe, ha amombeʼúta. Ahecha Ñandejára retãygua apytépe oĩha algunos itavýva ha oke rangue guáicha; ha kuéra ku oĩha mbyte rupi opáyva, ha ndoikuaáiha pe ára koʼág̃a jaikovéva; ha pe ‘kuimbaʼe’ oguerekóva pe ‘yvykyha’ oikeha hína, ha oĩha algunos oĩva pe oñemopotĩ hag̃uáicha. Ajerure asy Jesús-pe tosalva hag̃ua chupekuéra, toheja hag̃ua chupekuéra sapyʼamive, ha tohechauka hag̃ua chupekuéra pe iñapysẽrõ etereiha, ikatu hag̃uáicha oñembosakoʼi oiko mboyve opa hag̃uáicha arakaʼeve hag̃uáicha. Pe ánhel heʼi: ‘Ñehundi ou hína yvytu guasu mbareteicha.’ Ajerure asy pe ánhel-pe poriahuvereko ha tosalva hag̃ua umi ohayhúva ko yvy arigua, ha ojejokóva ijoguapyre rehe, ha ndoipotái vaʼekue oñemboi hag̃ua chuguikuéra, ha oikuaveʼẽ hag̃ua umi mbaʼe orekóva ombopyaʼe hag̃ua umi maranduhára tape hag̃ua omongaru hag̃ua umi ovecha iñembyahýiva, omanóva hína tembiʼu hag̃ua yvypóra pypeguáre.”
“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.
“Ajesarekóvo aikove vai umi ánga mboriahúva omanóva pe añeteguáva ko’ág̃agua rehe oikotevẽgui, ha oĩ avei umi he’íva ogueroviaha pe añetegua, ha oheja chupekuéra omanóvo, ndoikuave’ẽigui umi mba’e tekotevẽva omotenonde hag̃ua Tupã rembiapo, pe jehecha hasyeterei chéve ĝuarã, ha ajerure pe ánhelpe toipe’a chehegui. Ahecha, Tupã rembiapo ojerurérõ guare peteĩ parte imba’ekuégui, pe mitãrusu ou va’ekue Jesús rendápeicha, [Mateo 19:16–22.] ohohague hikuái oñembyasývo; ha pya’eterei pe ñembyai osyryry hetáva ohasataha hi’ári ha oipe’apa hag̃ua opa imba’erepy, ha upérõ itaraitéma hag̃ua osakrifika hag̃ua umi mba’e yvy arigua, ha ombyaty hag̃ua tesoro yvágape.” Review and Herald, 1 de abril de 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.
Pe “castigo osyryryáva” ha’e peteĩ símbolo pe léi domingo oútava pya’épe rehegua, ha pe tembiapo kuimba’e ky’a mopotĩhára ojapóva Miller kerayvotýpe, oiko pe gracia ára ñembotý mboyve. Ha’e omopotĩ rire pe koty, upémarõ omombo jey pe ita jeguaka pe ryru guasuvévape, ha upéi hikuái omimbi kuarahýgui jepe pa aryve hesakãve. Daniel ha umi mbohapy kuimba’e iporãitereíva ojuhu hague iporãveha ambuekuéragui pa aryve.
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.
Ha ko'ág̃a umi ára mbotyhápe mburuvicha guasu he'i hague ogueru hag̃ua chupekuéra, upérõ umi kuimba'e oñembopartíva ruvicha ogueru chupekuéra Nabucodonosor renondépe. Ha mburuvicha guasu oñe'ẽ hendivekuéra; ha opaite apytépe ndaipóri va'ekue avave ojoguáva Daniel, Hananías, Misael ha Azaríaspe: upévare opyta hikuái mburuvicha guasu renondépe. Ha opaite mba'épe arandu ha kuaapy rehegua, mburuvicha guasu oporandu haguépe chupekuéra, ojuhu chupekuéra pa jevy iporãveha opa umi paje apoha ha umi mbyja rehe ojesareko hag̃ua oikuaáva gui oĩva opaite itetãme. 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.
Pe “ára pahápe”, Daniel-pe g̃uarã, ohechauka pe prueba decisíva oikohápe Nabucodonosor oporojusgáva, ha upe prueba ohechaukahaína pe léi domingo rehegua umi ára pahápe. Umi añetegua ypykue ha iñepyrũrãva omimbíta pa jey hetave iñemyatyrõ jave umi ára pahápe, ojekuaa raẽ haguéicha gui. Umi añetegua, ha umi arandu oikũmbýva umi añetegua umi ára pahápe, omimbíta pa jey hetave pe ama paha aja, upéva hína pe Pyhare Mbyte Sapukái jevy.
“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.
“Peimo moñembytere mombyry eterei pe Ñandejára jeju oútava. Ahecha pe ama paha ouha [pya’eite pe] sapukái pyhare mbyteguaicha, ha pa veces ipokatuvéva.” 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.
Añetegua ypykue ñemyatyrõ ojejapo pe ama pyhareve paha rehegua tape porã “línea ári línea” rupive. Oñemyatyrõ rire, umi añetegua ypykue omimbi “pa diez jey” hesakãvévo umi ára Miller oñepyrũ ypy guive oma’ẽ hese kuéra rehe. Umi arandu, oiporúva pe metodología llave oñemyatyrõ hag̃ua umi añetegua ypykue, ohupyty peteĩ jehasa “pa diez jey” iporãvéva umi ho’úva Babilonia metodología-gui. Umi ojereraha hag̃uáicha pe kuimba’e typycha yvy’a rehegua, ha’e umi ojoajúmava umi teko ymaguare ha jepokuaa ndive, umi omo’ã va’ekue pe añetegua ypykue; ha umi oñemopotĩ hag̃ua oñemosẽ avei pe jejavynguéra teko ymaguare ha jepokuaa-gua ndive, umi rehe ha’ekuéra ojoaju hague.
A false doctrine is an idol.
Peteĩ mbo’epy japu ha’e peteĩ ta’anga rei.
“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.
“Omboykévo pe añetegua, kuimba’ekuéra omboyke ijapohárape. Oñembyai hag̃ua Tupã léi rehe, oñemoĩ hag̃ua léi ome’ẽharape. Hasy’ỹeterei ojejapo hag̃ua ta’ãnga tupãramo mbo’epy japu ha teoría-kuéragui, peteĩ ta’ãnga yvyra térã ita guigua ojejapo hag̃uáicha.” 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.
Pe ñe’ẽme’ẽ Efraín rehegua, omoĩ vaʼekue opa hag̃ua Efraín rembiapo arakaʼe peve, omombaʼeguasu pe añetegua ojehupytýva pe kuimbaʼe oiporúva yvykua joheihára ojohéi jave pe yvyra.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efraín oñembojoaju ta’ãnga gua’úre: peheja chupe año. 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.
Nde ha’e pe’u re’u, ohechaukaháicha Daniel ha umi mbohapy kuimba’e marangatu. Hermana White py’apy umi “tavy ha oke va’ekue” rehe ojehechauka ikatu hag̃uáicha umi noñembosako’íri, ha ndaikatúi hag̃ua oikuaa porã “añetegua ko’ẽrõgua” iñimportánsiakue. Ipy’apy ha’e va’ekue peteĩ jehechauka Cristo jepy’apýgui umi judío ojepy’apyetereíva hesekuéra upe hi’ára ha hi’upytépe, umi omokañypaitéma va’ekue umi añetegua ypykue. Miller kérape ojehechakuaa Israel espiritual moderno paha, upe va’ekue oñemoha’angapyhýva Israel yma guaréva, añeteguáva rehe.
“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.
“Moakãhára ha fariséokuéra heʼi oikuaaukaha hag̃ua Ñandejára Ñeʼẽme oĩva, ha katu oikuaauka hikuái upéva heʼiháicha hembiapo hag̃ua hag̃ua umi idea ha tradición kuéra rehehápe. Ijepokuaa ha iñeʼẽngatukuéra ojeporu hag̃uáicha oho hag̃ua hetave ha hetave hasývo. Ijetyvyro espiritual-pe, Ñeʼẽ marangatu oiko tavayguakuérape g̃uarã peteĩ aranduka oñembotyvaʼekuéicha, oñembotýva iñeʼẽrendu ha ikuatiañeʼẽ hag̃ua.” Signs of the Times, 17 de mayo, 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.
Peteĩ pytũmby oñemotenondéva oguejy Laodiceagua Adventísmo ári ary 1863 guive, ha pe Biblia ha Espíritu de Profecía oiko hag̃ua chupekuéra peteĩ kuatiañe'ẽ oñemboty hag̃uáicha. Mbeguekatúpe oñemboty mboyve pe ára de gracia, pe Revelación de Jesucristo oñemboja'o, ha upéva omoheñói peteĩ proceso de prueba mbohapy jepyso rehegua, opaha umi ombotovéva ohejarei hag̃ua hekovia ñemomba'e jepokuaa ha tradición rehegua oñemopotĩmbaitévo pe léi dominical oúta hag̃uápe.
“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.
“Jareko peteĩ Redentór ijojaha’ỹva, ha mba’eichaitépa iporãite umi añetegua ita porãnguéra ohechaukáva kóva Tupã Ñe’ẽme. Ha koʼã ita porãite oñeñotỹ peteĩ aty yty guýpe, tekokue rehegua ha herejía rehegua, Satanás voi omoheñóiva. Iñembosarái kuéra omba’apo peteĩ pu’aka ijojaha’ỹvape tapicha apytuʼũ rehe, omokañy hag̃ua Cristo repykue umi hese ojeroviávagui. Tupã ha yvypóra enemigo omoi peteĩ paje umi ojeʼéva Cristo rapykuerigua ári, upéicha rupi heta rehe ikatu ojeʼe: Ndokuaái hikuái hiʼara ojehechávo chupekuéra.” Review and Herald, 16 de agosto de 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.
Miller kerayguasu ohechauka pe tembiasakue oñemopyenda haguépe umi “añetegua ypykue”, upéi rejeheja hag̃uái, ha upéi ipahápe oñemyatyrõjey hag̃ua. Oñembotýta mboyve pe ára tekopotĩ ñemohu’ã, pe “Kuimba’e Typycha Yvy Rehegua reheve” oike pe mba’e oikóvape ha omopyendajey umi añetegua ypykue, ha ojapo hag̃ua hesakãve “pa’ẽ jevy”. Kóva oiko pe Midnight Cry rembiasakue aja, omotenondéva pe Loud Cry mbohapyha ánhel rehegua pe léi domingo jave. Pe Midnight Cry omombáy ha omboyke umi kuñataĩ marangatu oñondive’ỹ hag̃uáicha pe léi domingo mboyve, oiko haguéicha pe Midnight Cry omotenonde pe huísio investigativo ñepyrũ Miller rembiasakuépe. Umi ita jeguaka oñemombojey vove pe arkape tuichavéva, oñemyatyrõjey vaʼekuépe, aréma, pe mbaʼe upéva oiko rupi “upéi” pe yvy oñemopotĩmbáma rire.
“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.
“Pe yvy ha umi mba’e vai jejavy rehegua oñotỹ umi ita jeguaka iporãitereíva añetegua rehegua, ha Ñandejára rembijapokue ikatu oikuaaukajey koʼã tesoro, ikatu hag̃uáicha heta ete ohecha hese kuéra vyʼápe ha kyhyjépe. Tupã remimboukuéra oĩta pe tembiguái michĩmívandi, omeʼẽvo hag̃ua chupekuéra pytyvõ ha tesape marangatu, ha miles de personas oñemotenondéta oñemboʼe hag̃ua David ndive: ‘Eipeʼa che resa, ahecha hag̃ua mbaʼe hechapyrãva nde léigui.’ Umi añetegua ymaite guive ndojehecháiva ha noñembyesaráiva, overáta hatã Tupã Ñeʼẽ marangatu kuatia kuéra hesakãmbyrévagui. Umi iglesia-kuéra, hetavéva umi ohendúva, omboykéva ha opyrũva añetegua ári, ojapóta hetave mbaʼe vai; ha katu ‘umi arandúva,’ umi hekojojáva, ontendéta. Pe kuatia ojepeʼa, ha Tupã ñeʼẽ oguahẽ umi oikuaasevape Ivoluntad. Pe ángel yvágagui osapukái hatãvo ha ojoajúvo mbohapyha ángel ndive, miles de personas opáyta pe ikangýpe oguerekóva ko yvy ape ári ymaite guive, ha ohecháta añetegua porã ha hepykue.” Review and Herald, diciembre 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.
Umi “miles” upérõ ikatúva upérõ, ohechauka Tupã rymba aty ambue oĩ gueteríva Babilóniape, pe “sapukái hatã” oñepyrũgui araka’e pe léi domingo guive. Pe tembiapo “Kuimba’e Kavaju Potĩha” rehegua oñepyrũma oiko hag̃ua 11 jasyporundy 2001 guive, ha hetavevéma voi julio ary 2023 guive.
“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.
“Pe apóstol he’i: ‘Opaite Ñandejára Ñe’ẽme’ẽ niko Ñandejára pytu rupive oñeme’ẽva, ha iporã doctrina-rã, jejopy hag̃ua, jejavy porã hag̃ua, ha tekojoja rehe ñe’ẽporãrã: ikatu hag̃uáicha Ñandejára kuimba’e oiko hag̃ua peteĩchaite, oñembosako’ipa porã hag̃ua opaite tembiapo porãrã.’ La Biblia voi omyesakã ijehegui. Peteĩ pasaje ojekuaáta peteĩ llave-ramo ombojuruja hag̃ua ambue pasaje-kuérape, ha péicha tesape oñeme’ẽta pe ñe’ẽ he’iséva kañymbyre ári. Oñembojojávo opaichagua texto peteĩ tema rehegua, ojehechávo mba’éichapa ojoaju opa hendáicha, Ñandejára Ñe’ẽ añetegua he’iséva ojekuaaukáta hesakã porã.”
“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.’
«Heta oĩ oĩva’erãha tekotevẽha ohecha hag̃ua umi comentario Kuatiakuéra Ñandejára rehegua ári ikatu hag̃uáicha ontende pe Ñe’ẽ Ñandejára rehegua he’iséva; ha ore ndorojapomo’ãi pe ñe’ẽme’ẽ he’íva umi comentario ndojestudiava’erãiha; hákatu tekotevẽta heta kuaapy porã ojejuhu hag̃ua pe añetegua Ñandejára rehegua umi kuimba’e ñe’ẽ aty guasu guýpe. Mboy michĩmi piko ojapo pe iglesia, peteĩ tetã aty ramo oje’eva’erã ogueroviaha la Biblia, ombyaty hag̃ua umi ita jeguaka oñemosarambíva Ñandejára Ñe’ẽmegua peteĩ joaju peteĩchapaite añetegua rehegua ryepýpe! Umi ita jeguaka añetegua rehegua ndopytái yvýre voi, heta oimo’ãháicha. Pe apytu’ũ mburuvicha pe joaju aña guasúpe oĩ meme omba’apóvo omokañy hag̃ua pe añetegua, ha ombojehechauka hag̃ua porãite umi kuimba’e guasu remiandu. Pe enemigo ojapo opa ikatúva omopytũ hag̃ua yvága resape umi mbo’e rape rupi; ndoipotái niko umi kuimba’e ohendu Ñandejára ñe’ẽ he’íva: “Kóva hína pe tape, pepuata hese.”»
“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.
“Pe añetegua ryrukuéra oĩ isarambipa pe ñemyesakã ñúre; ha ojejatyvyro yvypóra tekojerovia rupi, kuimba'e ñe'ẽ ha mandamiento kuéra guýpe, ha pe arandu yvagágui ouva ningo ojehecharei hag̃uaicha; Satanás niko ohupyty vaekue ko yvy arigua oguerovia hag̃ua yvypóra ñe'ẽ ha hembiapo tuicha mba'eha. Ñandejára Tupã, umi mundo Apohare, peteĩ tepy ijapyra'ỹvape ome'ẽ vaekue pe evangelio ko yvy ariguápe. Ko tembiguái divino rupive, ojepe'a umi yvu vy'apavẽgua, ombopy'arory ha ombopiro'yva yvagágui ouva, ha py'aguapy opyta hag̃uáva umi oúva tekove yvu rendápe guarã. Oĩ gueteri añetegua ykuavo ojetopava'erã; péro umi mba'e espiritual oñehesa'ỹijo espiritual hag̃uánte. Umi apytu'ũ ivaíva pytũmby omoheñóiva ndikatúi omomba'e pe añetegua hepykue oĩháicha 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.”
Cristo rembiapo, oñerrepresentáva Miller kérape pe kuimba’e yvyky pehẽnguepyhára ramo, mokõi mba’épe oñemboja’o. Ha’e hína oipe’a hag̃ua pe jejavy, ha omoĩjey hag̃ua umi añetegua ypykue. Pe jejavy jeipe’a avei mokõive hína; pe jejavy oñemopotĩ vove ovetã rupive, pe jejavy ogueraha hendive umi oiporavóva opyta hag̃ua oñembojoaju umi jejavy rehe. Pe tembiapo ojapóva pe kuimba’e yvyky pehẽnguepyhára, omboja’óva peteĩgui ambuépe, Jeremías avei oñe’ẽ hese, ha itestimonio oñemoĩ porã Sister White ndive, he’i jave: “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”
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.
Upévare péicha he’i Ñandejára: Nde rejevýrõ, che rombojevýta, ha reñembo’ýta che renondépe; ha rembohasa hag̃ua pe iporãetéva pe ivaívagui, nde reiko hag̃uáicha che juruicha. Tojevy hikuái nde rendápe; ani hag̃ua katu nde rejevy ha’ekuéra rendápe. Jeremías 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.
Pe pasáhe oĩva Jeremíaspe oñe’ẽ umi ohasávare pe ñembyasy peteĩha 18 jasypokõi 2020 guare rehe. Ndaha’éi añónte pe “Kuimba’e Yvy Timbo Mopotĩhára” omboykéra pe iporãva pe ivaívagui, ha katu avei ha’e umi rembiapo ojehechaukáva Jeremías rupive, ha ojehechaukáva avei ojapoháicha peteĩ ñeha’ã odesidi hag̃ua ojevýnepa hikuái Ñandejárape térã ndojevymo’ãi. Hesakã porã ningo ndaha’éi hikuái oikóva’ekue Ñandejára ndive; ha’ekuéra oguatárire hendive, ndaipórimo’ãikuri mba’érepa ojevy va’erã. Ha’ekuéra ojevy vove ha oñembo’y Ñandejára renondépe, ha upe rire oiko Chugui ijuru hag̃ua, upéicharõ ojapóta hikuái peteĩ tembiapo omboykérava pe iporãva pe ivaívagui. Pe tembiapo “Kuimba’e Yvy Timbo Mopotĩhára” rehegua oikotevẽ umi arandúva participación. Pe tembiapo “Kuimba’e Yvy Timbo Mopotĩhára” rehegua pe képe Miller mba’évape ojehechauka avei Cristo omopotĩha Ijyvyrañehẽ 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.
“Araka’eite pya’e oñepyrũta ko tembiapo omopotĩ hag̃ua, ndaikatúi ha’e. Ha ndaha’éi aréma oñembohasáva. Pe oguerekóva ipope ipejuha omopotĩta Itupaópe opa ky’a teko rehegua. Ha’e omopotĩmbaitéta porã itupaóga.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
Pe ipahápegua “ñemopotĩ renda” oñepyrũ kuri jasypokõi ary 2023-pe, ha ha’e hína pe ñemopotĩ renda Malaquías mbohapyha kapítulopegua.
“Malachi 3:1–4 quoted.
“Malaquías 3:1–4 oñecita.”
“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.
“Peteĩ proceso omopotĩ ha ombopotĩva oikohína Tupã tavayguakuéra apytépe, ha pe Ñandejára ehérsitopegua omoĩma ipo ko tembiapóre. Ko proceso hasyeterei pe ángape g̃uarã, péro tekotevẽ ikatu hag̃uáicha oñembogue umi ky’a. Umi ñeha’ãnga tekotevẽ ikatu hag̃uáicha ñañemboja ñande Ru yvágaguápe, ñañemoĩ hag̃ua iñe’ẽrendu hag̃uáicha ivoluntádpe, ikatu hag̃uáicha jaikuave’ẽ Ñandejárape peteĩ kuave’ẽ tekojoja reheve. Tupã rembiapo omopotĩ ha ombopotĩvo pe ánga tekotevẽ osegi, peve hembiguái kuéra oñemomirĩmbaite, omanoite hag̃ua ijeheguiete, ikatu hag̃uáicha oñehenóivo tembiapo kyre’ỹme, oreko peteĩ jehecha peteĩnteva Tupã gloria rehe año. ” Review and Herald, abril 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.
Míller rembiképe mokõiha ohechauka jevy ñembopyahu hag̃ua umi añetegua ypykue, ha upekuévo peteĩ tetãygua oñemosarambíva’ekue oñembopyahu jevy hag̃ua. Nabucodonosor rembiképe mokõiha ohechauka jevy ñembopyahu hag̃ua ivuruvicha guasu reko. Míller rembiképe oñeñe’ẽ umi añetegua ypykue oñeñotỹ jey rehe, umi añetegua “oñemosarambi” ramo. Pe ñe’ẽ “oñemosarambi” ha’e peteĩ ta’anga “mokõi poapy jey” rehegua. Nabucodonosor rembiképe oñeñe’ẽ “ñemosarambi” rehe, pe “mokõi poapy jey” rehegua. Nabucodonosor oñemoĩ ára paha-pe ary 1798-pe, ha upépe ohechauka peteĩ kuimba’e oñekonvertíva. Míller ha’e pe ta’anga “umi arandu” rehegua ary 1798-pe.
We will continue Miller’s dream in the next article.
Rombohapéta Miller kerayvotý pe oúva artíkulope.
“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.
“Ñane renoĩ jave ñandéve ñadiferí hag̃ua ambuekuéragui, térã ambuekuéra omombeʼu hag̃ua iñambueha ñande remiandu-gui, tekotevẽ jahechauka peteĩ espíritu cristiano, ha ñamombaʼe hag̃ua ko añetegua ojehecha hag̃uáicha: ikatuha ñaime kirirĩ ha tekojoja reheve; añeteguágui ikatu ojehesaʼỹijo. Hetavérõ oñembokatupyry hese, hetavéta isãso hag̃ua hesape. Ñandejára ndojerohorýi mbaʼeve oguerúva pohýi ha mbarete vai raʼanga, ha omoĩ ijaʼo umi omoĩva ñemboyke ha jejaʼo ári umi iñambuéva chuguikuéra hemiandupe, omoĩvo chupekuéra pe tenda ivaivéva ikatuhápe oñemoĩ. Opa yvága omaña umi ojapóva upéicha rehe, yvága omaña haguéicha fariséokuéra rehe, ha heʼi hesekuéra ndoikuaaiha umi Escrituras ha Tupã puʼaka. Añetegua rayhukuéra ndaikatúi ojapo añetegua-gui jejavy. Ikatu opyrũ hikuái añetegua ári, ha oimoʼã, omombo haguére yvýpe ha ojahoʼi rire yty reheve, oñemboguejypamaha; ha katu Tupã omýita oĩva ijapytepekuéra, hekojerovia hag̃ua, ojapo hag̃ua Cristo ojapo haguéicha oĩrõ guare ko yvy ári,—oity hag̃ua pe yty, ha omyengovia hag̃ua añetegua hendápe porãite añetegua rembiporavo ryepýpe.”
“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.
“Umi atyhápe pe añetegua oñemoñe’ẽhápe, oĩta umi oñemoĩva opa mba’e rehe ombohovái hag̃ua opa mba’e ndaha’éiva hikuái oipyhy vaekue añeteguáramo; ha, ojeroviaháicha hikuái hína añónte oñorairõha jejavýre, tekotevẽ ohendu hikuái apysápe oñemboyke’ỹre hag̃ua mba’eve, ikatu hag̃uáicha ontende mba’épa añetegua, ha ani hag̃ua omombe’u vai térã omyesakã vai upe oñe’ẽva. Oguereko hikuái techapyrãramo umi kuimba’e opa ára pegua oñorairõ vaekue añetegua rehe, ha upéicha ojapóvo, omboykéva’ekue Ñandejára consejo (sic) ijehekuéra rehe. Pohýita pe tembiaporã oĩtava umi kuimba’e ári, umi oguereko vaekue tesape tuicha ha oportunidad tuicha, ha upéicharõ jepe ndojejuhúi hag̃uaite Ñandejára ykére. Oñembopy’aramo hag̃uaite Ñandejára ykére, oñeñangarekóta hese kuéra tekojojápe, jepe oñehenóiramoguare oñembo’y hag̃ua ha’eño. Ha’e omombaretéta chupekuéra oñembo’y hag̃ua py’a guasúpe, potĩme ha tekojojápe, oñorairõvo tekojoja rembiapoukapy oñembyaikuaá’ỹva rehe. Ha’e omombaretéta chupekuéra oñorairõ hag̃ua pe porã rehe, iporãgui, jepe hustísia ho’a vaekue tape rupi, ha tekojoja ndaikatúi oike. Ontendéta hikuái mba’épa potĩ ha ky’a’ỹ, ha ojoajúva Cristo rekove rehe, ha ndopytamo’ãi umi principio cristianismo rehegua ipotĩvévagui, espíritu, ñe’ẽ térã tembiapópe, jepe oñembo’yramo ombohovái hag̃ua ndaha’éi ñembotavy añónte, síno avei umi oñemoarandúva ha oikuaaporãva, ha oiporúva sofistería rembiporu okumby hag̃ua chupekuéra. Ko’ã ñorairõ jejava añetegua rehegua apytépe, oñeñangarekóta hese kuéra, ha oñemombaretéta chupekuéra oguata hag̃ua peteĩ tapeicha, ikatu’ỹ hag̃uáicha iñenemigokuéra oñe’ẽvai hese kuéra térã oñemoĩ hag̃ua hese kuéra. Oñembo’ýta peteĩ ita guasúicha principio rehe, omboykévo opaichagua ñemboguatavy avave kuimba’éndi, ha upe jave avei oñongatúvo upe espíritu ombojegua va’erã opavave cristianope.”
“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.
“Pe oĩva Cristo rapykuéri ombojoavyta mba’e marangatu ha mba’e jepivegua, ha ojokóta kuimba’e rekove ha hembiapokue rehegua prueba añete rehe, Cristo he’i haguére: ‘Hi’a rupi peẽ peikuaáta chupekuéra.’ Pe cristiano tenonderã guasúta opaichagua ñemoĩ mbytépe. Ombohory vaíta jejopy porãgua, Satanásgui ou haguére. Ojeguarúta ñemombe’u vai rehe, mba’érepa upéva hína pe aña rembiporu. Ndoikomo’ãi akãrasy rehe, ni ndojejeguasumo’ãi, ko’ãva niko Tupã ha yvypóra enemigo rekopykue rehegua. Ndajajuhúi chupekuéra espía ramo; Satanás niko oiporu vaekue umi judío oñemboykéva ko tembiapo rehe Jesús kóntrape. Ndohapykuehomo’ãi ijoyke’ykuérape porandu aty reheve, umi judío osegui haguéicha Cristo-pe, ojokose hag̃ua chupe iñe’ẽme, ha omokyre’ỹ chupe oñe’ẽ hag̃ua heta mba’ére ikatu hag̃uáicha ojuhu hikuái peteĩ ñe’ẽ rupi hembiavy.” Home Missionary, septiembre 1, 1894.