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.
Npau suav ntawm William Miller raug muab tso rau hauv phau ntawv Early Writings, thiab yog li ntawd nws raug cob rau tib yam kev tshuaj xyuas raws li yaj saub thiab kev siv uas tus tub ntxhais kawm uas nrhiav kom faib ncaj ncees Txojlus ntawm qhov tseeb yuav tsum ua kom tiav. Lub npau suav no tau raug nthuav tawm ntau zaus dhau ntawm cov xyoo los ntawm Future for America, tab sis ntawm no peb tab tom muab nws tso rau hauv txoj kev kawm txog “kev txawj ntse nce ntxiv,” uas tau raug qhib tawm thaum “lub caij kawg” hauv xyoo 1798. Lub npau suav no hais txog keeb kwm ntawm txoj xov uas sawv cev rau txoj kev txawj ntse uas tau nce ntxiv ntawd. Nws qhia kom pom ib txoj kev txuas ntawm cov kev txav ntawm thawj thiab tus tim tswv peb txoj xov.
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.
Npau suav ntawm William Miller qhia kom paub txog nws tes haujlwm, thiab nws tes haujlwm ntawd tau raug piv txwv ua ntej los ntawm tes haujlwm ntawm Mauxes thaum pib ntawm cov Ixayees thaum ub. Kev ua tiav ntawm Miller txoj npau suav nyob rau hnub kawg, tau raug piv txwv ua ntej los ntawm tes haujlwm ntawm Khetos, nyob rau hnub kawg ntawm cov Ixayees thaum ub. Tes haujlwm uas Khetos tau ua tiav thaum xaus ntawm cov Ixayees thaum ub, sawv cev rau tes haujlwm uas Khetos ua tiav nyob rau hnub kawg ntawm cov Ixayees sab ntsuj plig. Hauv Miller txoj npau suav, tes haujlwm uas ua tiav nyob rau hnub kawg raug sawv cev tias yog ua los ntawm tus “Txiv Neej Txhuam Av”. Nws yog yam tseem ceeb heev uas yuav tsum lees paub Miller txoj npau suav tias yog ib qho lus twv txog kev ua tiav ntawm Txoj Kev Quaj Thaum Ib Tag Hmo nyob rau hnub kawg. Thiab kuj yog yam tseem ceeb heev uas yuav tsum lees paub tias tes haujlwm ntawm Khetos rau cov Ixayees thaum ub nyob rau lawv hnub kawg tau raug piv txwv ua ntej txog tes haujlwm ntawm tus “Txiv Neej Txhuam Av” hauv Miller txoj npau suav.
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.
Ib qho tseem ceeb hauv txoj hauj lwm ntawm Khetos uas tsim nyog yuav tsum nco ntsoov yog tias Nws tsis yog tsuas qhib cov qhov tseeb uas tau muab faus cia txij thaum lub sijhawm Mauxes xwb, tiamsis Khetos kuj tib lub sijhawm tsa thiab nthuav cov qhov tseeb qub ntawd kom loj hlob ntxiv thiab. Los ntawm qhov uas Nws tau ua li ntawd, Nws tau tsa ib tug qauv tseg qhia tias thaum Vajtswv haiv neeg ua kom tiav Miller txoj kev npau suav nyob rau hauv hnub kawg, cov qhov tseeb uas tau raug tsa los ntawm Miller txoj hauj lwm yuav raug nthuav dav dhau qhov kev to taub thawj zaug ntawm lawv.
“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.
“Nyob rau lub sij hawm ntawm tus Cawm Seej, cov Yudais twb muab tej pob zeb muaj nqis ntawm qhov tseeb npog cia heev los ntawm tej khib nyiab ntawm kab ke qub thiab dab neeg cuav, txog nthe tsis muaj peev xwm cais tau qhov tseeb ntawm qhov cuav. Tus Cawm Seej los kom tshem tej khib nyiab ntawm kev ntseeg phem thiab tej kev yuam kev uas khaws cia ntev lawm tawm mus, thiab kom muab tej pob zeb muaj nqis ntawm Vajtswv Txojlus tso rau hauv tus qauv ntawm qhov tseeb. Yog tus Cawm Seej yuav los cuag peb nim no ib yam li nws tau los cuag cov Yudais, nws yuav ua li cas? Nws yuav tsum tau ua ib yam haujlwm zoo ib yam ntawd hauv kev tshem tej khib nyiab ntawm kab ke qub thiab kab ke ua txheej txheem. Cov Yudais ntxhov siab heev thaum nws ua txoj haujlwm no. Lawv twb plam qhov muag ntawm thawj qhov tseeb qub ntawm Vajtswv lawm, tiam sis Khetos rov coj nws los tshwm rau pom dua. Nws yog peb tes haujlwm los tso cov qhov tseeb muaj nqis ntawm Vajtswv kom dim ntawm kev ntseeg phem thiab kev yuam kev. Cas yog ib txoj haujlwm loj uas tau muab tso rau peb hauv txoj moo zoo!” 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”.
Niaj hnub no tus txivneej txhuam av (Khetos) tab tom ua kom tiav “ib txoj hauj lwm zoo ib yam hauv kev tshem tawm cov khib nyiab ntawm kab lig kev cai thiab tej kab ke” ib yam li Tsov Ntxhuav ntawm xeem Yudas (Khetos) tau ua kom tiav rau lub sijhawm ntawm cov Yudais. Hauv Miller zaj npau suav, cov pob zeb muaj nqes ntawm qhov tseeb uas tau muab teem cia zoo kawg nkaus hauv lub thawv ntawm Vajtswv Txojlus, tau raug npog nrog khib nyiab thiab tej pob zeb cuav. Cov pob zeb ntawd yuav tsum raug coj tawm hauv cov khib nyiab thiab muab tso rov qab rau hauv lub thawv loj dua ntawm Vajtswv Txojlus thaum lub sijhawm ntawm Kev Quaj Hu Nruab Nrab Hmo ntawm hnub kawg, vim yog thaum Miller ntsia cov pob zeb uas twb raug kho kom rov zoo nyob hauv lub thawv loj dua ntawd ces nws “qw nrov vim muaj kev xyiv fab heev, thiab lub suab qw ntawd ua rau” nws “tsaug zog sawv.” Miller zaj npau suav tau tshwm sim hauv xyoo 1847, peb xyoos tom qab Kev Quaj Hu Nruab Nrab Hmo ntawm thawj tus tim tswv, yog li ntawd nws qhov kev tsim dheev sawv hauv zaj npau suav yog Kev Quaj Hu Nruab Nrab Hmo ntawm hnub kawg. Kev Quaj Hu Nruab Nrab Hmo ntawd raug tshaj tawm los ntawm ob tug tim khawv uas tau raug tus tsiaj nyaum uas nce tawm hauv qhov tob tsis muaj qab tua, thiab tau tuag nyob hauv txoj kev tau peb hnub thiab ib nrab, mus txog thaum lawv raug muab sib sau ua ke thiab tom qab ntawd raug coj los ciaj sia nyob hauv hav ntawm cov pob txha qhuav tuag, thiab tom qab ntawd raug tsa siab ua ib lub chij. Miller zaj npau suav tau ua tiav rau ntawm txoj kev ntawd, thiab hauv tib lub hav uas nws txheeb tias yog “nws chav.”
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.
Hauv keeb kwm ntawm cov Millerites, tus Tswv tau siv Miller los tsa cov thawj qhov tseeb ntawm Kev Ntseeg Adventism, tiam sis nws zaj npau suav tau qhia tias, raws li lub sij hawm dhau mus, cov qhov tseeb ntawd yuav raug faus zais. Qhov xwm txheej no ntawm kev ntxuav kom ploj mus cov khib nyiab ntawm kev cai dab qhuas thiab tej kev coj uas neeg ib txwm ua raws yog yam uas Khetos tau ua tiav thaum kawg ntawm cov Yixayee thaum ub, thiab hauv kev ua li ntawd nws tau ua ib qho piv txwv yav tom ntej txog qhov kev ua tiav kawg nkaus ntawm William Miller zaj npau suav.
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.
Cov Yudais tau plam qhov muag pom “qhov tseeb thawj thaum chiv keeb ntawm Vajtswv, tiam sis Khetos tau coj nws rov los rau hauv qhov pom dua,” thiab tau txheeb xyuas Nws tes haujlwm tias yog “peb tes haujlwm.” Peb tes haujlwm yog “kom tso Vajtswv tej qhov tseeb uas muaj nqis tawm ntawm kev ntseeg cuav thiab kev yuam kev.” Npau suav ntawm William Miller txheeb qhia txog kev nrhiav pom, kev nthuav tawm thiab kev tsis lees txais, thiab kev rov kho dua ntawm tej qhov tseeb thawj thaum chiv keeb. Yuav kom ua tiav tes haujlwm ntawm kev rov kho dua, Khetos tau muab qhov tseeb tso rau hauv “tus qauv kab ke ntawm qhov tseeb.” “Tus qauv kab ke ntawm qhov tseeb” rau William Miller yog nws txoj kev to taub txog ob lub hwjchim ua kom puas tsuaj, yog kev pe dab pe mlom thiab kev kav hwm Vajlugkub cuav. Hauv hnub kawg, “tus qauv kab ke ntawm qhov tseeb” yog peb lub hwjchim ua kom puas tsuaj ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav.
“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.
“Thaum Khetos los rau hauv lub ntiajteb no los ua tus qauv qhia txog kev ntseeg tseeb, thiab los tsa kom siab cov ntsiab cai uas tsim nyog kav neeg lub siab thiab lawv tej kev ua, kev dag ntxias twb tau tuav khov cov uas tau txais lub teeb loj kawg nkaus kom tob heev, txog ntais lawv tsis to taub lub teeb lawm, thiab tsis muaj siab yuav tso tseg kab ke qub los txais qhov tseeb. Lawv tsis lees txais Tus Xibhwb saum ntuj ceeb tsheej, lawv ntsia hlau tus Tswv uas muaj hwjchim ci ntsa iab saum ntoo khaublig, kom lawv thiaj khaws tau lawv tej kab ke thiab tej kev tsim los ntawm lawv tus kheej. Tib yam ntsujplig ntawd kuj tab tom tshwm sim hauv lub ntiajteb niaj hnub no. Neeg tsis nyiam tshawb nrhiav qhov tseeb, tsam lawv tej kab ke raug cuam tshuam, thiab tsam ib txoj kev tshiab raug coj los. Hauv tibneeg muaj ib txoj kev pheej hmoo ruaj khov uas yuav ua yuam kev, thiab tibneeg ib txwm muaj lub siab xav tsa neeg tej tswv yim thiab kev txawj ntse kom siab kawg, thaum yam uas yog los saum ntuj los thiab nyob mus ib txhis ho tsis raug pom kom tseeb lossis tsis raug qhuas raws li tsim nyog.” 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.
Yog hais tias Khetos los rau hauv lub ntiajteb hnub no, Nws yuav pom “tib tug ntsujplig qub ntawd” ntawm kev tsa tibneeg tej tswv yim thiab kev paub kom siab, uas tau muab kev coj raws kab ke los hloov qhov tseeb. Hauv Miller zaj npau suav, nyob rau hnub kawg, Khetos los ua tus txiv neej txhuam av kom ua tiav tib txoj haujlwm ntawd. Thaum Nws txoj haujlwm ua tus txiv neej txhuam av tiav lawd, tej pob zeb muaj nqis qub yuav ci kaum npaug tshaj lub hnub, ib yam li ob tug timkhawv, uas Miller sawv cev rau, tsim dheev thaum hnov lub suab qw ntawm lub suab quaj nrov kawg.
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.
Tus qauv ntawm qhov tseeb uas tau muab rau Miller yog tus qauv yaj saub hais txog ob lub hwjchim uas ua kom puam tsuaj, thiab tus qauv ntawm qhov tseeb uas tau muab rau Future for America yog tus qauv yaj saub hais txog peb lub hwjchim uas ua kom puam tsuaj. “Tus yuam sij” uas tau txuas rau lub thawv yog txoj kev txhais tshwjxeeb uas tau raug qhib lub foob thiab muab rau Miller, thiab tom qab ntawd rau 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.
“Tus yawm sij ntawm kev paub nyob rau hauv Khetos lub caij nyoog twb raug muab tshem tawm lawm los ntawm cov uas tsim nyog tuav nws kom qhib lub tsev txhab nyiaj ntawm txoj kev txawj ntse nyob rau hauv cov Vaj Lug Kub Qub. Cov xib hwb Yudais thiab cov kws qhia yeej yuav luag kaw ntais lub nceeg vaj saum ntuj ceeb tsheej cia deb ntawm cov neeg pluag thiab cov neeg txom nyem, thiab tso lawv tseg kom piam sij. Nyob rau hauv Nws tej lus qhuab qhia, Khetos tsis coj ntau yam los tso ua ntej lawv ib zaug xwb, tsam Nws yuav ua rau lawv lub siab ntxhov thiab tsis meej pem. Nws ua kom txhua lub ntsiab lus pom tseeb thiab txawv meej. Nws tsis saib tsis taus qhov rov hais dua tej qhov tseeb qub thiab twb paub zoo lawm hauv tej lus faj lem yog tias tej ntawd yuav pab tau Nws lub hom phiaj los cog tej tswv yim ntawd rau hauv lawv lub siab.”
“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.
“Khetos yog tus pib chiv keeb ntawm txhua lub pov haum qub txeeg qub tes ntawm qhov tseeb. Los ntawm tus yeeb ncuab txoj haujlwm, tej qhov tseeb no tau raug txav tawm ntawm lawv qhov chaw. Lawv tau raug cais tawm ntawm lawv txoj hauj lwm tseeb, thiab muab tso rau hauv lub qauv ntawm kev yuam kev. Khetos txoj haujlwm yog rov kho kom ncaj thiab tsa cov pov haum muaj nqis ntawd rau hauv lub qauv ntawm qhov tseeb. Cov ntsiab cai ntawm qhov tseeb uas Nws tus kheej tau muab los foom koob hmoov rau lub ntiajteb no, tau raug, los ntawm Xatas txoj kev ua hauj lwm, muab faus cia thiab tau zoo li ploj tu no lawm. Khetos tau cawm lawv tawm hauv cov khib nyiab ntawm kev yuam kev, muab ib lub hwj chim tshiab uas muaj sia rau lawv, thiab txib kom lawv ci ntsa iab ib yam li tej lub pov haum muaj nqis, thiab sawv ruaj khov mus ib txhis.”
“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.
“Yexus Khetos Nws Tus Kheej yeej siv tau ib qho twg ntawm tej qhov tseeb qub no yam tsis tas qiv txawm ib qho me tshaj plaws li, rau qhov Nws yog Tus uas tau pib tsim lawv txhua yam. Nws tau muab lawv pov rau hauv lub siab thiab kev xav ntawm txhua tiam neeg, thiab thaum Nws los rau hauv peb lub ntiajteb no Nws tau rov txhim kho thiab ua kom txojkev muaj sia rau tej qhov tseeb uas twb tuag lawm, ua rau lawv muaj hwjchim dua kom pab tau rau cov tiam tom ntej. Yexus Khetos yog Tus uas muaj lub hwjchim cawm dim tej qhov tseeb ntawd tawm hauv pawg khib nyiab, thiab rov muab lawv rau lub ntiajteb dua ib zaug ntxiv nrog tshaj lawv thawj zaug txojkev tshiab thiab hwjchim.” Manuscript Releases, volume 13, 240, 241.
It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.
Nws yog ib qho txaus nyiam uas yuav pom nyob hauv nqe kawg ntawd tias tus yuam sij uas Khetos siv thaum kawg ntawm cov neeg Ixayees thaum ub yog los qhib Phau Qub. Tus yuam sij ntawm Miller txoj kev kawm txhais Vajlugkub qhib lub thawv nyiaj ntawm Phau Qub thiab Phau Tshiab, tiam sis nyob rau hnub kawg, thaum xaus nws zaj npau suav, lub thawv nyiaj ntawd loj dua qub. Tus yuam sij ntawm txoj kev kawm txhais Vajlugkub nyob rau hnub kawg qhib tsis yog tsuas yog Phau Qub thiab Phau Tshiab xwb, tiam sis tseem qhib Vaj Ntsuj Plig Yaj Saub thiab. Kev qhib tej uas tau raug kaw ntawm Kev Tshwm Sim txog Yexus Khetos, ua ntej lub sijhawm sim siab yuav xaus, yog ua tiav los ntawm Tsov Ntxhuav ntawm xeem Yudas, uas hauv Miller zaj npau suav raug sawv cev los ntawm tus txiv neej tu hmoov av. Muam White qhia meej tias tes haujlwm ntawm tus txiv neej tu hmoov av tshwm sim kiag ua ntej lub sijhawm sim siab yuav xaus.
“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.
“Tus Tswv tau pub rau kuv pom ib zaj kev tshwm sim, hnub tim 26 lub Ib Hlis, uas kuv yuav piav. Kuv pom tias ib txhia ntawm Vajtswv haiv neeg tseem qaug zog thiab tsaug zog plawv; lawv tsuas yog ib nrab tsaug xwb, thiab tsis paub txog lub sijhawm uas tam sim no peb tab tom nyob no; thiab tias tus ‘txiv neej’ uas tuav ‘rab txhuam av’ tau nkag los lawm, thiab tias ib txhia nyob rau hauv kev phom sij uas yuav raug cheb mus. Kuv tau thov Yexus kom cawm lawv, kom tseg lawv cia ib nyuag ntev dua, thiab cia lawv pom lawv txoj kev phom sij txaus ntshai, xwv kom lawv yuav npaj tau ua ntej nws yuav lig dhau mus ib txhis. Tus tim tswv hais tias, ‘Kev rhuav tshem tab tom los zoo li ib nthwv cua daj cua dub muaj hwj chim loj.’ Kuv tau thov tus tim tswv kom khuv leej thiab cawm cov uas hlub lub ntiajteb no, thiab khi ruaj rau lawv tej cuab tam, thiab tsis kam txiav kev lo nrog tej ntawd, thiab txi tej ntawd kom cov tub txib ceev nrooj mus rau ntawm lawv txoj kev, los pub zaub rau cov yaj tshaib plab, uas tab tom qhuav tuag vim tsis muaj zaub mov sab ntsuj plig.”
“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.
“Thaum kuv ntsia pom cov ntsuj plig pluag tab tom tuag vim tsis muaj qhov tseeb rau lub sijhawm tam sim no, thiab ib txhia uas lees hais tias lawv ntseeg qhov tseeb cia lawv tuag mus, los ntawm kev khaws tseg tej yam tsim nyog uas yuav siv los txhawb txoj hauj lwm ntawm Vajtswv kom mus tom ntej, qhov pom ntawd mob siab dhau lawm, thiab kuv thov tus tim tswv kom tshem qhov ntawd tawm ntawm kuv mus. Kuv pom tias thaum Vajtswv tes haujlwm hu kom lawv muab ib feem ntawm lawv tej cuab tam, ib yam li tus tub hluas uas tuaj cuag Yexus, [Mathais 19:16–22.] lawv txawm tig mus nrog kev tu siab; thiab tias tsis ntev tus nplawm loj uas ntws dhau ciam yuav hla los thiab cheb lawv tej khoom muaj tag nrho mus, thiab ces yuav lig dhau lawm uas yuav txi tej cuab yeej hauv ntiajteb no, thiab khaws tau ib lub cuab tam cia rau saum ntuj.” Review and Herald, Plaub Hlis 1, 1850.
The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.
“Tus qws nplawm hla dhau” yog ib lub cim sawv cev rau txoj cai Hnub Caiv uas yuav los sai sai no, thiab txoj hauj lwm ntawm tus txiv neej txhuam av hauv Miller txoj kev npau suav tshwm sim ua ntej lub sijhawm hlub tshua yuav kaw. Thaum Nws tau ntxuav chav tsev huv lawm, Nws mam li pov cov pov haum rov qab rau hauv lub thawv loj dua, thiab ces lawv ci kaj dua lub hnub kaum npaug. Daniyees thiab peb tug neeg muaj nqis ntawd raug pom tias zoo dua lwm tus kaum npaug.
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.
Thaum kawg ntawm cov hnub uas vajntxwv tau hais kom coj lawv los rau hauv, ces tus thawj ntawm cov eunuchs tau coj lawv los sawv ntawm Nebuchadnezzar xub ntiag. Thiab vajntxwv tau nrog lawv sib tham; thiab hauv lawv txhua tus ntawd tsis pom ib tug twg zoo ib yam li Daniel, Hananiah, Mishael, thiab Azariah; yog li ntawd lawv thiaj sawv ntawm vajntxwv xub ntiag. Thiab nyob hauv txhua yam hais txog kev txawj ntse thiab kev nkag siab uas vajntxwv nug lawv, nws pom tias lawv zoo dua kaum npaug tshaj txhua tus neeg txawj yees siv thiab cov neeg saib hnub qub uas nyob thoob plaws nws lub nceeg vaj. 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.
“Qhov kawg ntawm cov hnub,” rau Daniyees, sawv cev rau qhov kev sim uas Nebukhanexas tau txiav txim, thiab qhov kev sim ntawd yog ib yam piv txwv txog txoj cai Hnub Xanpataus cuav nyob rau hnub kawg. Cov tseem ceeb thiab cov thawj hauv paus ntsiab lus yuav ci ntsa iab kaum npaug thaum lawv raug kho dua tshiab nyob rau hnub kawg, tshaj qhov thaum lawv nyuam qhuav raug lees paub thawj zaug. Cov tseeb ntawd, thiab cov neeg txawj ntse uas to taub cov tseeb ntawd nyob rau hnub kawg, yuav ci ntsa iab kaum npaug dua nyob rau lub caij nag tom qab, uas yog qhov rov ua dua ntawm Midhmo Hu.
“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.
“Koj tab tom muab tus Tswv txoj kev los yuav los no thawb mus deb dhau lawm. Kuv pom tias nag tom qab tab tom los zoo li [tam sim ntawd ib yam li] lub suab quaj thaum ib tag hmo, thiab nrog hwj chim ntau tshaj kaum npaug.” 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.
Kev rov kho dua cov thawj qhov tseeb tiav los ntawm kev siv txoj kev ntawm nag lig uas yog “kab ntxiv rau kab.” Thaum twb rov kho dua lawm, cov thawj qhov tseeb ci “kaum npaug” kaj dua li thaum Miller xub ntsia pom lawv. Cov neeg txawj ntse uas siv tus yuam sij ntawm txoj kev ua hauj lwm los rov kho cov thawj qhov tseeb, tau txais ib qho kev paub uas “kaum npaug” zoo dua li cov uas noj txoj kev ua hauj lwm ntawm Npanpiloo. Cov uas raug tus txiv neej txhuam av cheb tawm mus, yog cov uas tau los khi rau tej kab ke thiab tej kev coj uas tau npog cov thawj qhov tseeb, thiab raug ntxuav tawm mus nrog cov kev yuam kev ntawm tej kab ke thiab tej kev coj uas lawv tau los txuas rau ntawd.
A false doctrine is an idol.
Ib zaj lus qhuab qhia cuav yog ib tug mlom.
“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.
“Thaum tsis kam txais qhov tseeb, tibneeg tsis kam txais Tus uas yog Tus Sau qhov tseeb ntawd. Thaum lawv tsuj hla Vajtswv txoj kevcai, lawv tsis lees paub tus cai ntawm Tus Tsim txoj kevcai. Nws yooj yim ib yam nkaus rau kev ua ib tug mlom ntawm tej lus qhuab qhia cuav thiab tej kev xav cuav li nws yooj yim rau kev puab ib tug mlom ntawm ntoo lossis pob zeb.” 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.
Lo lus tshaj tawm rau Efa‑i uas cim qhov xaus ntawm lub sijhawm sim rau Efa‑i, hais kom meej txog qhov tseeb ntawm yam uas tus txiv neej txhuam plua tshauv ua tiav thaum nws cheb pem teb.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efa‑i has txuas nrog tej mlom: cia nws nyob ib leeg. Hosea 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.
Nej yog yam nej noj, raws li tau raug qhia meej hauv Daniel thiab peb tug hluas ncaj ncees. Tej kev txhawj xeeb ntawm Muam White txog cov uas “ruam thiab tsaug zog” ntawd yog hais txog lawv qhov tsis tau npaj txhij, thiab lawv qhov tsis paub txiav txim txog qhov tseem ceeb ntawm “qhov tseeb rau lub sijhawm no.” Nws txoj kev txhawj xeeb yog ib qho kev qhia tawm txog Khetos txoj kev mob siab rau cov Yudais uas nyiam sib cav hauv Nws tiam ntawd, cov uas tau plam kiag ntawm thawj qhov tseeb lawm. Miller zaj npau suav qhia txog qhov kawg ntawm cov Yixayee sab ntsuj plig niaj hnub no, uas tau raug piv txwv tseg ua ntej los ntawm cov Yixayee qub uas pom tau tiag.
“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.
“Cov kws sau ntawv thiab cov Falixais tau lees hais tias lawv piav txog Vaj Lug Kub, tiam sis lawv piav raws li lawv tus kheej tej tswv yim thiab kab lig kev cai. Lawv tej kev coj thiab tej lus qhuab qhia tau nruj thiab yuam kom hnyav zuj zus ntxiv. Hauv nws lub ntsiab sab ntsuj plig, Lo Lus Dawb Huv tau los ua rau cov neeg zoo ib yam li ib phau ntawv uas raug kaw ruaj, kaw tsis pub lawv nkag siab.” 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.
Ib txoj kev tsaus ntuj uas nce zuj zus tau poob los saum Laodicean Adventism txij xyoo 1863 los, thiab phau Vajlugkub nrog rau tus Ntsuj Plig ntawm Yaj Saub tau dhau los rau lawv ib yam li ib phau ntawv uas raug muab kaw. Tsuas yog ua ntej lub sij hawm kev txiav txim siab xaus, Yexus Khetos txoj Kev Tshwm Sim raug qhib, thiab nws ua kom muaj ib txoj txheej txheem kev sim siab peb theem uas xaus rau cov uas tsis kam tso tseg lawv tej mlom uas yog kev coj qub thiab kab lig kev cai, raug cheb tawm mus thaum txoj cai Sunday uas yuav los sai sai no los txog.
“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.
“Peb muaj ib tug Txhiv Dim uas tsis muaj chaw kawg, thiab cov pob zeb muaj nqes ntawm qhov tseeb uas ua tim khawv txog qhov no hauv Vajtswv Txojlus ntawd muaj nqes kawg li. Tiamsis cov hniav nyiaj hniav kub muaj nqes no raug muab faus nyob hauv ib pawg khib nyiab loj, yog kev coj ua qub txeeg qub teg thiab yog tej kev qhia cuav uas Xatas nws tus kheej tau tsim los. Nws tej tswv yim dag ntxias tab tom ua haujlwm nrog ib lub hwjchim txawv txawv rau saum tibneeg lub siab kom ua rau tus nqi ntawm Khetos ploj tsaus ntawm cov uas ntseeg nws. Tus yeeb ncuab ntawm Vajtswv thiab ntawm tibneeg tau nrum ib txoj kev cuam tshuam phem rau saum cov uas lees tias yog Khetos cov thwjtim, txog npaum li ntawm ntau leej thiaj hais tau txog lawv tias, Lawv tsis paub lub sijhawm uas lawv raug tuaj xyuas.” Review and Herald, August 16, 1898.
Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.
Npau suav ntawm Miller qhia txog keeb kwm ntawm kev tsim tsa cov “qhov tseeb qub,” lawv txoj kev raug tsis lees txais tom qab ntawd, thiab ces lawv txoj kev raug kho kom rov qab los kawg nkaus. Cia li ua ntej lub sijhawm kev sim siab yuav xaus, tus “Txiv Neej Tuav Txhuam Plua Av” nkag los rau hauv qhov xwm txheej ntawd thiab rov tsim tsa cov qhov tseeb qub, thiab ua kom lawv ci “kaum npaug” tshaj qub. Qhov no tshwm sim thaum lub sijhawm keeb kwm ntawm Txoj Kev Qw Thaum Ib Tag Hmo, uas los ua ntej Txoj Kev Qw Nrov nrov ntawm tus tim tswv thib peb nyob rau ntawm txoj cai hnub Sunday. Txoj Kev Qw Thaum Ib Tag Hmo tsa kom cov nkauj xwb sawv thiab cais lawv tawm ua ntej txoj cai hnub Sunday, ib yam li Txoj Kev Qw Thaum Ib Tag Hmo tau los ua ntej kev qhib ntawm txoj kev txiav txim tshuaj xyuas hauv keeb kwm Millerite. Thaum cov jewels raug muab pov rov qab rau hauv lub thawv nyiaj loj dua uas tau raug kho kom rov qab zoo lawm, ces twb lig dhau lawm, rau qhov xwm txheej ntawd tshwm sim “tom qab” pem teb twb raug cheb kom huv si lawm.
“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.
“Plua plav thiab tej khib nyiab ntawm kev yuam kev tau faus cov hlaws muaj nqis ntawm qhov tseeb, tiamsis tus Tswv cov neeg ua haujlwm muaj peev xwm khawb nrhiav tau tej cuab tam no, kom ntau txhiab leej yuav ntsia saib lawv nrog kev zoo siab thiab kev xav tsis thoob. Vajtswv cov timtswv yuav nyob ze ntawm tus neeg ua haujlwm txo hwjchim, pub txoj kev tshav ntuj thiab txoj kev pom kev los saum ntuj los, thiab ntau txhiab leej yuav raug coj los thov Vajtswv nrog Daviv hais tias, ‘Qhib kuv lub qhov muag kom kuv thiaj pom tau tej yam xav tsis thoob tawm ntawm koj txoj kevcai.’ Cov qhov tseeb uas tau nyob ntau tiam neeg tsis tau pom thiab tsis tau mloog yuav ci ntsa iab tawm ntawm cov nplooj ntawv uas raug Vajtswv txoj lus dawb huv ci ntsa iab rau. Cov pawg ntseeg feem coob uas tau hnov, tsis kam txais, thiab tsuj rau saum qhov tseeb lawm, yuav ua phem tshaj ntxiv; tiamsis ‘cov neeg txawj ntse,’ yog cov neeg ncaj ncees, yuav to taub. Phau ntawv twb qhib lawm, thiab Vajtswv cov lus ncav cuag lub siab ntawm cov uas ntshaw xav paub nws lub siab nyiam. Thaum lub suab qw nrov ntawm tus timtswv saum ntuj ceeb tsheej uas koom nrog tus timtswv peb, ntau txhiab leej yuav tsim dheev tawm hauv txoj kev qaug zog uas tau tuav lub ntiajteb tau ntau tiam neeg lawm, thiab lawv yuav pom qhov zoo nkauj thiab tus nqis ntawm qhov tseeb.” 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.
Cov “txhiab txhiab leej” uas tom qab ntawd sawv los, sawv cev rau Vajtswv pab yaj lwm pab uas tseem nyob hauv Npanpiloo, rau qhov “lub suab quaj nrov nrov” pib thaum txoj cai Hnub Caiv Cuav. Txoj haujlwm ntawm tus “Txiv Neej Tuav Kaus Hmoov Av” twb tab tom ua mus txij li lub Cuaj Hlis 11, 2001, thiab haj yam ntau dua txij li lub Xya Hli xyoo 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.
“Tus timthawj hais tias, ‘Tag nrho Vajluskub yog Vajtswv tshoov kom sau tseg, thiab muaj nqis rau kev qhia tej lus qhuab qhia, rau kev qhuab ntuas, rau kev kho kom ncaj, rau kev cob qhia hauv txoj kev ncaj ncees: kom tus neeg ntawm Vajtswv yuav ua tau tiav txhij, raug npaj txhij txhua rau txhua yam haujlwm zoo.’ Phau Vajlugkub yog tus txhais nws tus kheej. Ib nqe lus yuav ua pov thawj tias yog tus yawm sij qhib tau lwm nqe lus, thiab ua li no qhov kaj yuav ci rau saum lub ntsiab lus zais hauv lo lus. Los ntawm kev muab ntau nqe Vajluskub uas hais txog tib yam ntsiab lus los sib piv, thiab saib lawv txoj kev raug zoo ntawm txhua sab, lub ntsiab lus tseeb ntawm Vajluskub yuav tshwm los meej tseeb.”
“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.’
Coob leej coob xav tias lawv yuav tsum mus nrhiav kev pab hauv tej phau ntawv piav Vajluskub kom thiaj to taub tau lub ntsiab ntawm Vajtswv Txojlus, thiab peb tsis tuav txoj hauj lwm hais tias tej phau ntawv piav no tsis tsim nyog kawm; tiam sis yuav tsum muaj kev txawj txiav txim ntau heev thiaj yuav nrhiav tau Vajtswv qhov tseeb nyob hauv qab pawg lus coob ntawm neeg tej lus. Pawg ntseeg, raws li ib lub cev uas lees hais tias ntseeg phau Vajluskub, tau ua tsawg npaum li cas xwb los mus khaws Vajtswv Txojlus tej pob zeb muaj nqis uas tawg tas plaws los khi ua ib txoj saw tseeb uas zoo tiav! Tej pob zeb muaj nqis ntawm qhov tseeb tsis nyob saum npoo av li uas coob leej xav. Tus tswv ntse uas nyob hauv kev koom tes ntawm kev phem yeej ua hauj lwm tsis tseg kom zais qhov tseeb kom txhob pom, thiab kom muab tej tswv yim ntawm cov neeg loj nthuav tawm kom pom tseeb. Tus yeeb ncuab tab tom ua txhua yam uas nws muaj peev xwm ua tau los npog qhov kaj saum ntuj los ntawm txoj kev kawm qhia; vim nws tsis xav kom neeg hnov tus Tswv lub suab hais tias, “Nov yog txoj kev, nej cia li taug txoj no mus.”
“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.
“Cov hniav nyiaj hniav kub ntawm qhov tseeb pw tawg tas thoob plaws saum thaj chaw ntawm kev tshwm sim; tiam sis lawv raug faus rau hauv qab tibneeg tej kab ke, hauv qab tej lus hais thiab tej lus txib ntawm tibneeg, thiab txoj kev txawj ntse uas los saum ntuj tau raug saib tsis taus yuav luag tag nrho; rau qhov Xatas tau ua tiav hauv kev ua rau lub ntiajteb ntseeg tias tibneeg tej lus thiab tej kev ua tiav yog yam muaj nqes loj heev. Tus Tswv Vajtswv, tus Tsim ntawm txhua lub ntiajteb, tau muab txoj moo zoo rau lub ntiajteb no los ntawm tus nqi uas tsis muaj qhov kawg. Los ntawm tus neeg sawv cev saum ntuj ceeb tsheej no, tej qhov dej txhawb siab saum ntuj uas zoo siab thiab ua kom rov muaj zog, thiab txoj kev nplij siab uas nyob ruaj khov, tau raug qhib cia rau cov uas yuav los cuag lub qhov dej ntawm txoj sia. Tseem muaj tej hlab ntsha ntawm qhov tseeb uas tseem tsis tau raug tshawb pom; tiam sis tej yam ntawm sab ntsuj plig raug paub los ntawm sab ntsuj plig. Lub siab uas kev phem ua rau tsaus ntuj nti tsis muaj peev xwm txaus siab rau nqes ntawm qhov tseeb raws li nws nyob hauv Yexus.” Review and Herald, December 1, 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.”
Tes hauj lwm ntawm Khetos raws li tau sawv cev rau hauv Miller txoj kev npau suav los ntawm tus txiv neej tuav tus txhuam plua tshauv yog muaj ob sab. Nws yog los tshem tawm tej kev yuam kev, thiab los kho kom rov qab tau tej qhov tseeb thawj thaum chiv thawj. Kev tshem tawm tej kev yuam kev ntawd kuj muaj ob sab thiab, rau qhov thaum muab kev yuam kev cheb tawm ntawm lub qhov rais lawm, kev yuam kev ntawd kuj coj cov uas xaiv tseem nyob txuas rau tej kev yuam kev ntawd nrog nws mus thiab. Tes hauj lwm ntawm kev cais tawm uas tus txiv neej tuav tus txhuam plua tshauv ua tiav ntawd kuj raug Yelemis hais txog thiab, thiab nws zaj lus tim khawv kuj sib haum nrog Niam Phauj White, thaum nws tau hais tias, “cov neeg ua hauj lwm ntawm tus Tswv muaj peev xwm qhib tej lub txhab no kom pom, kom ntau txhiab leej yuav ntsia rau saum lawv nrog kev xyiv fab thiab kev ntshai hwm.”
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.
Vim li no tus Tswv hais li no tias, Yog koj rov qab los, ces kuv yuav coj koj rov qab los dua, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj muab yam muaj nqis cais tawm ntawm yam qias neeg, koj yuav zoo li kuv lub qhov ncauj: cia lawv rov qab los cuag koj; tab sis tsis txhob cia koj rov qab mus cuag lawv. Yelemis 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.
Lub ntsiab lus ntawm nqe hauv Yelemi yog hais rau cov uas twb tau ntsib thawj qhov kev poob siab thaum Lub Xya hli ntuj 18, 2020. Tsis yog tsuas yog tus txiv neej txhuam av xwb uas cais yam muaj nqis ntawm yam qias neeg, tiam sis kuj yog tes hauj lwm ntawm cov uas Yelemi sawv cev rau thiab, uas raug piav tias tab tom txiav txim siab seb lawv puas yuav rov los cuag tus Tswv los sis yuav tsis rov los. Pom tseeb tias lawv tsis tau nrog tus Tswv nyob, rau qhov yog lawv tau taug kev nrog Nws lawm, ces yuav tsis muaj laj thawj rau lawv rov los. Thaum lawv rov los thiab sawv ntawm tus Tswv xub ntiag, thiab tom qab ntawd los ua Nws lub ncauj hais lus, lawv yuav tau ua tiav ib tes hauj lwm ntawm kev cais yam muaj nqis ntawm yam qias neeg. Tes hauj lwm ntawm “Tus Txiv Neej Txhuam Av” yuav tsum muaj cov neeg txawj ntse koom tes. Tes hauj lwm ntawm “Tus Txiv Neej Txhuam Av” hauv Miller txoj kev npau suav kuj raug ua piv txwv qhia thaum Khetos ntxuav Nws lub tshav nplej kom huv dhau ntawm ib txoj kev lim kom dawb huv.
“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.
“Txog qhov uas txheej txheem lim kom huv no yuav pib sai npaum li cas, kuv hais tsis tau; tiam sis nws yuav tsis raug ncua ntev. Tus uas nws rab tshuab nplej nyob hauv Nws txhais tes yuav ntxuav Nws lub tuam tsev kom dawb huv ntawm nws tej kev qias vuab tsuab ntawm sab kev ncaj ncees. Nws yuav ntxuav Nws thaj chaw ntaus nplej kom huv si kiag li.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
Txoj hauj lwm “lim kom huv” zaum kawg tau pib thaum Lub Xya hli xyoo 2023, thiab nws yog txoj hauj lwm lim kom huv uas nyob hauv Malakis tshooj peb.
“Malachi 3:1–4 quoted.
“Malakias 3:1–4 raug qhuab qhia.”
“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.
“Muaj ib txoj txheej txheem ntxuav kom ntshiab thiab lim kom huv tab tom muaj nyob hauv cov neeg ntawm Vajtswv, thiab tus Tswv uas yog tus Tswv ntawm tej pab tub rog saum ntuj tau tso nws txhais tes los ua txoj hauj lwm no. Txoj txheej txheem no yog ib qho uas sim siab tus ntsuj plig heev kawg, tiam sis nws yog yam tsim nyog kom thiaj muab tau txhua yam kev qias neeg tshem tawm. Kev sim siab yog yam tseem ceeb kom peb thiaj raug coj los nyob ze peb Leej Txiv saum ntuj ceeb tsheej, nyob hauv kev zwm rau nws lub siab nyiam, xwv kom peb thiaj tau coj ib qho khoom fij ncaj ncees los muab rau tus Tswv. Vajtswv txoj hauj lwm uas lim thiab ntxuav tus ntsuj plig kom huv yuav tsum txuas mus ntxiv mus txog thaum nws cov tub qhe raug txo hwj chim kawg nkaus, tuag rau tus kheej kawg nkaus, kom thaum raug hu los rau hauv kev ua hauj lwm nquag, lawv thiaj muaj ib lub qhov muag ntsia ntsoov rau Vajtswv lub yeeb koob xwb.” 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.
Miller txoj kev npau suav zaum ob qhia txog kev rov qab tsim tsa cov tseeb qub thaum chiv thawj, thiab tib lub sijhawm kuj qhia txog kev rov qab sau los ua ke ib haiv neeg uas tau raug tawg khiav mus. Nebuchadnezzar txoj kev npau suav zaum ob qhia txog kev rov qab muab nws lub nceeg vaj los rau nws. Miller txoj kev npau suav hais txog qhov kev faus zais cov tseeb qub ntawd los ntawm kev piav lawv tias tau “tawg khiav mus.” Lo lus “tawg khiav mus” yog ib lub cim ntawm “xya sij hawm.” Nebuchadnezzar txoj kev npau suav yog hais txog “kev tawg khiav mus” ntawm “xya sij hawm.” Nebuchadnezzar raug muab tso rau ntawm lub sijhawm kawg xyoo 1798, thiab nyob ntawd nws sawv cev rau ib tug neeg hloov siab los ntseeg lawm. Miller yog lub cim ntawm “cov neeg txawj ntse” xyoo 1798.
We will continue Miller’s dream in the next article.
Peb yuav txuas ntxiv Miller zaj npau suav hauv tsab xov xwm tom ntej no.
“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.
“Thaum peb raug hu kom muaj kev xav txawv ntawm lwm tus, lossis lwm tus qhia tias lawv txawv ntawm peb lub tswv yim, peb yuav tsum qhia tus yam ntxwv Khetos, thiab khaws qhov tseeb no kom nyob saum npoo tias peb yeej muaj peev xwm nyob ntsiag to thiab ncaj ncees; rau qhov qhov tseeb yuav sawv taus kev tshuaj xyuas. Qhov ntau dua uas nws raug kawm, qhov ntau dua nws lub teeb yuav ci tawm los. Tus Tswv tsis pom zoo rau txhua yam uas tsw qab ntawm kev kub ntxhov thiab kev nruj lim hiam, thiab nws tso nws txoj kev cem txim rau cov uas muab kev saib tsis taus thiab kev thuam rau cov uas muaj tswv yim txawv ntawm lawv, muab lawv tso rau hauv daim duab phem tshaj plaws uas ua tau. Tag nrho Saum Ntuj Ceeb Tsheej ntsia rau cov uas ua li no ib yam li Saum Ntuj Ceeb Tsheej tau ntsia rau cov Falixais, thiab hais tias lawv yog cov tsis paub ob leeg tib si Vaj Lug Kub thiab Vajtswv lub hwj chim. Cov yeeb ncuab ntawm qhov tseeb tsis muaj peev xwm ua kom qhov tseeb dhau los ua kev yuam kev. Lawv yuav tsuj qhov tseeb rau hauv qab taw, thiab xav tias vim lawv tau muab nws pov tseg thiab npog nws nrog pob khib nyiab, ces nws twb raug kov yeej lawm; tiam sis Vajtswv yuav txav qee leej ntawm nws cov neeg ncaj ncees los ua ib yam li Khetos tau ua thaum nws nyob saum ntuj no,—txhuam tshem cov khib nyiab ntawd tawm, thiab tsa qhov tseeb rov qab rau nws qhov chaw tsim nyog hauv tus qauv ntawm qhov tseeb.
“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.
“Hauv cov pab pawg uas qhov tseeb yog ib yam uas muaj kev sib tham txog, yuav muaj cov uas yuav tawm tsam txhua yam uas lawv tsis tau tuav tseg ua qhov tseeb; thiab thaum lawv qhuas dag rau lawv tus kheej tias lawv tsuas yog tab tom tawm tsam qhov yuam kev xwb, lawv yeej yuav tsum tau hnov nrog pob ntseg uas tsis muaj kev ntxub ntxaug ua ntej, xwv kom lawv thiaj li to taub tau qhov uas yog qhov tseeb, thiab tsis txhob muab yam uas tau hais ntawd sawv cev yuam kev thiab txhais yuam kev. Lawv muaj tus qauv ntawm cov txiv neej hauv txhua tiam neeg uas tau tawm tsam qhov tseeb, thiab uas thaum lawv ua li ntawd, lawv tau tsis lees txais Vajtswv txoj kev ntuas tawm tsam lawv tus kheej. Lub luag haujlwm yuav hnyav heev uas yuav poob rau saum cov neeg uas tau txais txoj kev kaj loj, thiab tej sijhawm zoo loj, los lawv tseem tsis tau ua tag nrho nyob rau sab ntawm tus Tswv. Yog lawv txaus siab yuav ua tag nrho nyob rau sab ntawm tus Tswv, lawv yuav raug khaws cia rau hauv txoj kev ncaj ncees ruaj khov, txawm yog thaum raug hu kom sawv ib leeg xwb los xij. Nws yuav pub kom lawv sawv taus nrog siab tawv, hauv txoj kev dawb huv thiab kev ncaj ncees tsis xaiv ntsej muag, sib cav tiv thaiv cov ntsiab cai ncaj ncees uas tsis raug qias. Nws yuav txhawb nqa lawv thaum lawv tawm tsam rau qhov yog vim nws yog qhov yog, txawm yog txoj kev ncaj ncees twb poob rau hauv txoj kev, thiab kev sib haum ncaj tsis tuaj yeem nkag los xij. Lawv yuav to taub qhov uas yuav dawb huv thiab tsis muaj paug, thiab uas phim raws li Khetos txoj sia, thiab yuav tsis tig mus deb ntawm cov ntsiab cai ntshiab tshaj plaws ntawm txoj Kev Ntseeg Khetos hauv tus ntsuj plig, hauv lo lus, lossis hauv kev ua, txawm yog lawv sawv tawm tsam tsis yog rau txoj kev tsis paub xwb, tiamsis kuj rau cov uas muaj kev kawm txawj ntse thiab muaj kev paub, thiab uas siv tej cuab yeej ntawm kev sib cav dag ntxias los ua kom lawv ntsiag to. Los ntawm tag nrho qhov kev sib ceg no ntawm qhov yuam kev tawm tsam qhov tseeb, lawv yuav raug khaws cia, thiab yuav muaj peev xwm khaws tau ib txoj kev coj cwj pwm zoo li ntawd uas lawv cov yeeb ncuab yuav tsis tuaj yeem tawm tsam tau lawv tej lus lossis tiv thaiv tau lawv. Lawv yuav sawv ruaj khov ib yam li pob zeb rau txoj ntsiab cai, tsis kam nrog ib tug neeg twg sib haum dag kom poob tus qauv, thiab txawm li ntawd los tseem khaws cia tus ntsuj plig uas yuav tsum cim tshwj xeeb rau txhua tus Khixatia.”
“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.
“Tus uas yog ib tug raws Khetos qab yuav paub cais qhov dawb huv tawm ntawm qhov uas yog ib txwm muaj, thiab yuav tuav rawv rau tej pov thawj tseeb txog ib tug neeg tus cwj pwm thiab tes dej num, rau qhov Khetos twb hais lawm tias, ‘Nej yuav paub lawv los ntawm lawv tej txi txiv.’ Tus Khixatia yuav mus tom ntej nruab nrab ntawm txhua yam kev tawm tsam. Nws yuav saib tsis taus lus qhuas ntxias vim hais tias nws yug los ntawm Xatas. Nws yuav ntxub kev liam txim vim hais tias ntawd yog tus phem tus riam phom. Lawv yuav tsis khaws cia kev khib los sis muab siab rau kev tsa lawv tus kheej kom siab, vim hais tias tej no yog tej yam ntxwv ntawm tus yeeb ncuab tawm tsam Vajtswv thiab tibneeg. Yuav tsis pom lawv ua neeg soj qab taug; rau qhov Xatas tau siv cov Yudais uas raug saib tsis taus los ua tes dej num no tawm tsam Yexus. Lawv yuav tsis caum lawv cov kwvtij mus nrog ib nthwv dej ntawm tej lus nug ib yam li cov Yudais tau caum Khetos mus nrog lub hom phiaj yuav ntxias nws rau hauv nws tej lus, thiab ntxias kom nws hais ntau yam kom lawv thiaj li yuav ua tau kom nws muaj txhaum vim ib lo lus.” Home Missionary, Cuaj Hlis 1, 1894.