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.
Yo te mete rèv William Miller a andedan liv *Early Writings*, e poutèt sa li soumèt anba menm analiz pwofetik ak aplikasyon menm jan an, ki nesesè pou yon etidyan ki ap chèche byen separe Pawòl verite a. Future for America prezante rèv la anpil fwa pandan ane yo, men isit la nou ap mete l nan etid sou “ogmantasyon konesans” lan, ki te louvri nan “tan lafen an” an 1798. Rèv la pale sou istwa mesaj la ki te reprezante konesans ki te ogmante a. Li montre yon lyen ant mouvman premye ak twazyèm mesaj zanj yo.
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.
Rèv William Miller la idantifye travay li, e travay li te prefigire pa travay Moyiz nan kòmansman Izrayèl ansyen an. Akonplisman rèv Miller la nan dènye jou yo te prefigire pa travay Kris la nan dènye jou Izrayèl ansyen an. Travay Kris la te akonpli nan fen Izrayèl ansyen an te reprezante travay Kris la ap akonpli nan dènye jou Izrayèl espirityèl la. Nan rèv Miller la, travay ki akonpli nan dènye jou yo prezante kòm yon travay “Mesye Bwòs Pousyè” a ap fè. Li esansyèl pou rekonèt rèv Miller la kòm yon prediksyon sou akonplisman Rèl Minwi a nan dènye jou yo. Li esansyèl tou pou rekonèt travay Kris la pou Izrayèl ansyen an nan dènye jou pa yo te prefigire travay “Mesye Bwòs Pousyè” a nan rèv Miller la.
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.
Youn nan eleman nan travay Kris la ki enpòtan pou remake se ke Li pa t sèlman louvri verite ki te antere depi nan tan Moyiz yo, men Kris la, anmenmtan, te agrandi verite orijinal sa yo. Konsa, Li te bay yon egzanp ke lè pèp Bondye a akonpli rèv Miller la nan dènye jou yo, verite ki te etabli atravè travay Miller la ap elaji pi lwen pase konpreyansyon orijinal yo.
“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.
“Nan tan Sovè a, Juif yo te tèlman kouvri bèl bijou laverite yo ak fatra tradisyon ak fab, konsa li te enposib pou distenge sa ki vre ak sa ki fo. Sovè a te vini pou retire fatra sipèstisyon ak erè yo te cheri depi lontan, epi pou mete bijou pawòl Bondye yo nan kad laverite. Kisa Sovè a ta fè si li ta vin jwenn nou kounye a menm jan li te vin jwenn Juif yo? Li t ap oblije fè yon travay menm jan an pou retire fatra tradisyon ak seremoni. Juif yo te anpil boulvèse lè li te fè travay sa a. Yo te pèdi de vi laverite orijinal Bondye a, men Kris la te fè li parèt ankò devan yo. Se travay pa nou pou delivre verite presye Bondye yo anba sipèstisyon ak erè. Ala yon travay ki konfye nou nan levanjil la!” Review and Herald, 4 jen 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”.
Jodi a, nonm bwòs salte a (Kris) ap akonpli « yon travay menm jan an nan netwaye fatra tradisyon ak seremoni » menm jan Lyon tribi Jida a (Kris) te akonpli l nan tan Jwif yo. Nan rèv Miller la, bèl pyè presye verite yo, ki te ranje avèk pèfeksyon nan bwat Pawòl Bondye a, te vin kouvri ak fatra ansanm ak pyè fo. Pyè sa yo te dwe soti nan mitan fatra a epi yo te dwe remete yo nan pi gwo bwat Pawòl Bondye a pandan peryòd Kri a Minwi nan dènye jou yo, paske se lè Miller te gade pyè yo ki te retabli nan pi gwo bwat la li « te rele ak anpil lajwa, e rèl sa a te reveye » li. Rèv Miller la te fèt an 1847, twa ane apre Kri a Minwi premye zanj lan, konsa reveye li nan rèv la se Kri a Minwi dènye jou yo. Se de temwen yo ki pwoklame Kri a Minwi sa a, yo menm bèt ki te monte soti nan twou san fon an te touye, epi yo te rete mouri nan lari a pandan twa jou edmi, jiskaske yo te rasanble ansanm epi yo te vin pran lavi nan vale zo chèch mò yo, epi apre sa yo te leve yo kòm yon banyè. Rèv Miller la ap akonpli sou lari sa a, e nan menm vale li idantifye kòm « chanm li ».
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.
Nan istwa Millerit yo, Senyè a te sèvi ak Miller pou etabli verite orijinal Advantis yo, men rèv li a te montre ke, avèk tan, verite sa yo t ap vin antere. Fenomèn sa a, ki se retire fatra tradisyon ak koutim yo, se sa Kris la te akonpli nan fen ansyen Izrayèl la; e, lè li te fè sa, li te prefigire akonplisman final rèv William Miller la.
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.
Jwif yo te pèdi vizyon yo sou “verite orijinal Bondye a, men Kris te mete l ankò devan je yo,” epi Li te idantifye travay Li kòm “travay pa nou.” Travay pa nou se “libere verite presye Bondye yo anba sipèstisyon ak erè.” Rèv William Miller la idantifye dekouvèt la, prezantasyon an ak rejè a, epi retablisman verite orijinal yo. Pou akonpli travay retablisman an, Kris te mete verite a nan “kad verite a.” “Kad verite a” pou William Miller se te konpreyansyon li sou de pouvwa devastatè yo, sa vle di paganism ak papalis. Nan dènye jou yo, “kad verite a” se twa pouvwa devastatè yo: dragon an, bèt la, ak fo pwofèt la.
“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.
“Lè Kris te vini nan mond lan pou bay egzanp vrè relijyon an, epi pou leve prensip ki ta dwe gouvène kè ak aksyon lèzòm, manti te gentan pran yon ankennman tèlman pwofon sou moun ki te resevwa yon limyè konsa, ke yo pa t konprann limyè a ankò, e yo pa t gen okenn dispozisyon pou lage tradisyon pou laverite. Yo te rejte Anseyan selès la, yo te kloure sou kwa Seyè laglwa a, pou yo te ka kenbe pwòp koutim ak envansyon pa yo. Menm lespri sa a menm ap manifeste nan mond lan jodi a. Lèzòm pa vle egzamine laverite, pou tradisyon yo pa ta boulvèse, epi pou yon nouvo lòd bagay yo pa ta antre. Gen nan limanite yon tandans konstan pou fè erè, epi lèzòm natirèlman gen tandans leve ide ak konesans imen byen wo, pandan sa ki diven ak etènèl la ni pa disène ni pa apresye.” Counsels on Sabbath School Work, 47.
If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.
Si Kris la ta vini nan mond lan jodi a, Li ta jwenn “menm lespri a” k ap leve lide ak konesans lèzòm anlè, lespri sa a ki te mete tradisyon nan plas verite. Nan rèv Miller la, nan dènye jou yo, Kris vini kòm nonm ki pote bwòs pousyè a pou akonpli menm travay sa a. Lè travay Li kòm nonm ki pote bwòs pousyè a fini, bijou orijinal yo va klere dis fwa plis pase solèy la, kòm de temwen yo, Miller reprezante yo, reveye nan rèl gwo kri a.
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.
Kad verite ki te bay Miller la se te estrikti pwofetik de de pouvwa k ap fè dezolasyon, epi kad verite ki te bay Future for America se estrikti pwofetik de twa pouvwa k ap fè dezolasyon. “Kle” ki te tache ak bwat la se te metodoloji patikilye ki te dezèle epi yo te bay Miller, epi apre sa bay 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.
“Lakle konesans lan nan epòk Kris la te retire pa moun ki te dwe kenbe li pou louvri trezò sajès ki nan Ekriti Ansyen Testaman yo. Raben yo ak anseyan yo te, an reyalite, fèmen wayòm syèl la devan pòv yo ak moun ki aflije yo, epi yo te kite yo peri. Nan diskou Li yo, Kris pa t prezante anpil bagay devan yo anmenmtan, pou L pa t twouble lespri yo. Li te fè chak pwen klè e byen distenk. Li pa t meprize repete verite ansyen ak verite yo te deja konnen nan pwofesi yo si yo te ka sèvi objektif Li pou enstile lide yo.”
“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.
“Kris te orijin tout ansyen pyè presye verite yo. Atravè travay lènmi an, verite sa yo te deplase. Yo te dekonekte ak vrè pozisyon pa yo, epi yo te mete nan kad erè a. Travay Kris la te pou reyajiste epi tabli pyè presye yo nan kad verite a. Prensip verite yo, ke se Li menm ki te bay pou beni mond lan, te, pa mwayen Satan, antere epi yo te parèt tankou yo te disparèt nèt. Kris te sove yo anba fatra erè a, te ba yo yon nouvo fòs vivan, epi Li te kòmande yo pou yo klere tankou bijou presye, epi pou yo rete fèm pou tout tan.”
“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.
“Kris la menm te kapab sèvi ak nenpòt nan ansyen verite sa yo san li pa t prete menm pi piti patikil la, paske se Li menm ki te bay yo tout orijin yo. Se Li menm ki te enprime yo nan lespri ak panse chak jenerasyon, epi lè Li te vini nan mond nou an, Li te reòdone epi anime verite ki te vin mouri yo, pandan Li te rann yo pi pisan pou byen jenerasyon k ap vini yo. Se Jezi Kris la menm ki te gen pouvwa pou delivre verite yo anba fatra a, epi pou remèt yo ankò bay mond lan avèk plis pase frechè ak pouvwa orijinal yo.” Manuscript Releases, volim 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.
Li enteresan pou nou remake, nan dènye pasaj la, ke kle Kris la te sèvi avè l nan fen ansyen Izrayèl la se te pou l louvri Ansyen Testaman an. Kle metodoloji Miller la te louvri kofr Ansyen ak Nouvo Testaman yo, men nan dènye jou yo, nan fen rèv li a, kofr la pi gwo. Kle metodoloji a nan dènye jou yo louvri non sèlman Ansyen ak Nouvo Testaman yo, men tou Lespri Pwofesi a. Dezanjman Revelasyon Jezi Kris la, jis anvan fèmti tan gras la, akonpli pa Lyon tribi Jida a, ki nan rèv Miller la reprezante kòm nonm bwòs pousyè a. Sè White idantifye ke travay nonm bwòs pousyè a fèt jis anvan fèmti tan gras la.
“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.
“Seyè a te ban m yon vizyon, 26 janvye, ke m pral rakonte. Mwen te wè ke kèk nan pèp Bondye a te san konprann epi andòmi; yo te sèlman mwatye reveye, epi yo pa t reyalize tan n ap viv ladan l kounye a; e ke ‘nonm’ ki te gen ‘bwòs pousyè a’ te antre, e ke kèk te an danje pou yo te baleye ale. Mwen te sipliye Jezi pou l sove yo, pou l epanye yo yon ti tan ankò, epi pou l fè yo wè gwo danje terib yo a, pou yo te ka pare anvan li ta vin twò ta pou tout tan. Zanj lan te di: ‘Destriksyon ap vini tankou yon gwo toubiyon pwisan.’ Mwen te sipliye zanj lan pou l gen pitye epi pou l sove moun sa yo ki te renmen mond sa a, ki te atache ak byen yo, epi ki pa t vle detache yo de sa, ni sakrifye yo pou fè mesaje yo avanse sou chemen yo pou nouri mouton grangou yo, ki t ap peri poutèt mank manje espirityèl.”
“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.
“Pandan m t ap gade pòv nanm ki t ap mouri poutèt yo te manke verite prezan an, e kèk ladan yo ki te fè pwofesyon yo kwè verite a t ap kite yo mouri, lè yo te kenbe mwayen nesesè yo ki ta pèmèt travay Bondye a vanse, sa m te wè a te twò douloure, e mwen te sipliye zanj lan pou l retire l devan mwen. Mwen te wè ke lè kòz Bondye a te mande yon pati nan byen yo, menm jan ak jenn gason ki te vin jwenn Jezi a, [Matthew 19:16–22.] yo te ale tris; epi ke talè konsa fwèt devastatè k ap debòde a t ap pase sou yo epi bale tout byen yo ale, epi lè sa a li t ap twò ta pou yo ta sakrifye byen tè sa yo, epi rasanble yon trezò nan syèl la.” Review and Herald, 1 avril 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.
“fwetman k ap debòde a” se yon senbòl lwa dimanch ki pral vini talè a, e travay nonm ki gen bwòs pousyè a nan rèv Miller la fèt jis anvan tan gras la fini. Se lè Li fin netwaye chanm nan, Li voye bijou yo tounen nan pi gwo bwat la, epi lè sa a yo klere dis fwa pi plis pase solèy la. Dànyèl ak twa diy yo te jwenn dis fwa pi bon pase lòt yo.
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.
Kounye a, nan fen jou wa a te fikse pou yo mennen yo vini, chèf enik yo mennen yo devan Nebikadneza. Epi wa a pale avèk yo; e pami yo tout, pa t jwenn okenn tankou Danyèl, Ananya, Mizaèl ak Azarya; se poutèt sa yo te kanpe devan wa a. E nan tout bagay ki konsène sajès ak konpreyansyon, wa a te mande yo, li jwenn yo dis fwa pi bon pase tout majisyen ak astwològ ki te nan tout wayòm li a. Danyèl 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.
“finisman jou yo,” pou Danyèl, te reprezante tès desizif kote Nebikadneza te pwononse jijman, e tès sa a se yon tip lwa dimanch lan nan dènye jou yo. Verite orijinal yo ak verite fondamantal yo pral briye dis fwa pi klere lè yo retabli nan dènye jou yo, pase lè yo te rekonèt yo pou premye fwa. Verite sa yo, ansanm ak saj yo ki konprann verite sa yo nan dènye jou yo, pral briye dis fwa pi klere pandan dènye lapli a, ki se repetisyon Kri Minwi a.
“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.
“N ap mete vini Seyè a twò lwen. Mwen te wè lapli dènye a t ap vini osi [sibitman tankou] rèl minwi a, e avèk dis fwa plis pouvwa.” 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.
Retablisman verite orijinal yo fèt pa aplikasyon metodoloji lapli dèyè a, « liy sou liy ». Lè yo fin retabli, verite orijinal yo klere « dis fwa » pi fò pase lè Miller te premye gade sou yo. Saj yo ki sèvi ak kle metodoloji a pou retabli verite orijinal yo, jwenn yon eksperyans ki « dis fwa » pi bon pase sila yo ki manje metodoloji Babilòn nan. Moun sa yo ke mesye bwòs pousyè a bale ale, se sila yo ki vin atache ak tradisyon ak koutim ki te kouvri verite orijinal la, epi yo netwaye deyò ansanm ak erè tradisyon ak koutim yo yo te vin atache avèk yo.
A false doctrine is an idol.
Yon fòs doktrin se yon zidòl.
“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.
“Lè lèzòm rejte verite a, yo rejte Otè li. Lè yo pilonnen lalwa Bondye a anba pye, yo nye otorite Sila a ki bay lalwa a. Li fasil menm jan pou yon moun fè yon zidòl ak fo doktrin ak teyori, tankou pou l ta fabrike yon zidòl an bwa oswa an wòch.” 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.
Deklarasyon ki te pwononse sou Efrayim nan, ki te make fen tan gras pou Efrayim, mete an relief verite sou sa nonm bwòs pousyè a reyalize lè li bale planche a.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efrayim mare ak zidòl yo: kite l pou kont li. Oze 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.
Ou se sa ou manje, jan sa te demontre pa Danyèl ak twa diy yo. Enkyetid Sè White te genyen pou sila yo ki te “estipid e andòmi” te an rapò ak mank preparasyon yo, ak mank disènman yo konsènan enpòtans “verite pou tan sa a.” Enkyetid li te yon ekspresyon sousi Kris te genyen pou Juif chikanè nan epòk pa li a, ki te fin pèdi nèt vizyon verite orijinal yo. Rèv Miller la idantifye fen Izrayèl espirityèl modèn nan, ki te prefigire pa ansyen Izrayèl literal la.
“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.
“Chèf lalwa yo ak Farizyen yo te fè konnen yo t ap eksplike Ekriti yo, men yo te eksplike yo dapre pwòp lide pa yo ak tradisyon pa yo. Koutim yo ak prensip yo te vin pi plis egzijan chak jou. Nan sans espirityèl li, Pawòl sakre a te vin pou pèp la tankou yon liv sele, fèmen devan konpreyansyon yo.” Signs of the Times, 17 me 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.
Yon fènwa pwogresif tonbe sou Advantis Laodiseyen an depi 1863, e Labib la ansanm ak Lespri Pwofesi a vin pou yo tankou yon liv ki sele. Jis anvan tan gras la fèmen, Revelasyon Jezikri a desele, epi sa pwodui yon pwosesis tès an twa etap ki fini avèk sila yo ki refize abandone zidòl koutim ak tradisyon yo yo te baleye ale nan lwa dimanch k ap vini byento a.
“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.
“Nou gen yon Redanmtè enfini, e bèl pyè verite yo ki rann temwayaj sou sa nan Pawòl Bondye a, ala yo presye. Men, bèl bijou presye sa yo te antere anba yon mas fatra, anba tradisyon ak erezi, bagay Satan li menm te envante. Konplo li yo ap aji ak yon pouvwa etranj sou lespri lèzòm pou fè valè Kris la vin bouche pou moun ki kwè nan li. Lènmi Bondye ak lèzòm nan voye yon mò sou sila yo ki deklare yo se disip Kris, jiskaske sou anpil ladan yo yo ka di: Yo pa t konnen tan vizitasyon yo.” Review and Herald, 16 out 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.
Rèv Miller la montre istwa etablisman “verite orijinal” yo, rejè yo ki vini apre sa, epi answit restorasyon final yo. Menm anvan fen tan gras la, “Nonm Bwòs Pousyè a” antre nan sèn nan, li re-etabli verite orijinal yo, epi li fè yo vin “dis fwa” pi klere. Sa fèt pandan peryòd Rèl Minwi a, ki vini anvan Gran Rèl twazyèm zanj lan nan lwa dimanch la. Rèl Minwi a reveye epi separe vyèj yo davans anrapò ak lwa dimanch la, menm jan Rèl Minwi a te vini anvan ouvèti jijman ankèt la nan istwa Millerit la. Lè yo voye bijou yo tounen nan pi gwo bwat la, ki te restore a, li twò ta, paske evènman sa a rive “apre” yo fin bale planche a nèt.
“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.
“Pousyè ak fatra erè yo te antere bijou presye verite yo, men ouvriye Senyè a yo kapab dekouvri trezò sa yo, pou dè milye moun gade yo avèk plezi ak sezi. Zanj Bondye yo ap bò kote ouvriye enb la, y ap bay gras ak limyè diven, e dè milye pral mennen pou yo priye ansanm ak David: ‘Louvri je m pou m ka wè bèl mèvèy ki nan lalwa ou a.’ Verite ki pandan tout tan sa yo pa t wè ni pa t pran an konsiderasyon, pral klere avèk fòs sou paj eklere Pawòl sen Bondye a. Legliz yo an jeneral, ki te tande verite a, ki te refize li, epi ki te pilonnen li anba pye yo, pral fè plis mechanste toujou; men ‘moun saj yo,’ sa yo ki onèt, yo pral konprann. Liv la louvri, e pawòl Bondye yo rive nan kè moun sa yo ki vle konnen volonte li. Lè gwo rèl zanj ki soti nan syèl la, ki mete tèt li ansanm ak twazyèm zanj lan, retenti, dè milye pral reveye soti nan etoudisman ki te kenbe lemonn pandan tout tan sa yo, epi yo pral wè bote ak valè verite a.” 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.
“milye” ki Lè sa a leve yo, reprezante lòt twoupo Bondye a ki toujou nan Babilòn, paske “gwo rèl” la kòmanse nan lwa dimanch lan. Travay “Moun Bwòs Pousyè” a ap dewoule depi 11 Septanm 2001, e menm plis toujou depi Jiyè 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.
“Apot la di, ‘Tout Ekriti se Bondye ki enspire l, e li itil pou doktrin, pou reprann, pou korije, pou enstwi nan lajistis: pou moun Bondye a ka vin pafè, byen ekipe nèt pou tout bon zèv.’ Bib la se pwòp entèprèt pa li. Yon pasaj ap pwouve li se yon kle ki va louvri lòt pasaj yo, e konsa limyè ap klere sou sans kache pawòl la. Lè yo konpare diferan tèks ki trete menm sijè a, pandan yo konsidere rapò yo sou tout bò, vrè sans Ekriti yo ap vin parèt aklè.
“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.’
“Anpil moun panse yo dwe konsilte kòmantè sou Ekriti yo pou yo ka konprann sans pawòl Bondye a, e nou pa ta pran pozisyon kòm si kòmantè pa ta dwe etidye; men sa pral mande anpil disènman pou dekouvri verite Bondye a anba mas pawòl lèzòm yo. Ala ti kras legliz la fè, antanke yon kò ki fè pwofesyon li kwè Bib la, pou ranmase bijou ki gaye nan pawòl Bondye a pou mete yo ansanm nan yon sèl chenn verite ki pafè! Bijou verite yo pa kouche sou sifas la, jan anpil moun sipoze. Lespri mèt nan konfederasyon mechanste a ap travay san rete pou kenbe verite a deyò je moun, epi pou mete opinyon gran mesye yo an plen vizibilite. Lènmi an ap fè tout sa ki nan pouvwa li pou fènwa limyè syèl la atravè pwosesis edikasyonèl yo; paske li pa gen entansyon pou moun tande vwa Seyè a k ap di: ‘Men chemen an, mache ladan li.’”
“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.
“Bijou verite yo gaye toupatou sou chan revelasyon an; men yo antere anba tradisyon lèzòm, anba pawòl ak kòmandman moun yo, e sajès ki soti nan syèl la prèske neglije nèt; paske Satan reyisi fè mond lan kwè ke pawòl ak reyalizasyon lèzòm gen anpil enpòtans. Senyè Bondye a, Kreyatè mond yo, ak yon pri enfini, bay mond lan levanjil la. Pa mwayen ajan diven sa a, sous lajwa ak rafrechisman, sous konsolasyon selès ak konsolasyon ki dire toutan, louvri pou sila yo ki va vini nan sous lavi a. Gen venn verite ki poko dekouvri toujou; men bagay espirityèl yo se nan fason espirityèl yo disène yo. Lespri ki anvlope nan mechanste pa kapab apresye valè verite a jan li ye nan Jezi.” Review and Herald, 1 Desanm 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.”
Travay Kris la, jan li reprezante nan rèv Miller la kòm nonm ki gen bwòs pou pousyè a, gen de aspè. Li fèt pou retire erè a, epi pou retabli verite orijinal yo. Retire erè a tou gen de aspè, paske lè yo bale erè a deyò pa fenèt la, erè a mennen avèk li moun ki chwazi rete kole ak erè yo. Travay separasyon nonm ki gen bwòs pou pousyè a akonpli a, Jeremi pale sou li tou, epi temwayaj li dakò ak Sè White, lè li te deklare ke, “travayè Senyè a yo kapab dekouvri trezò sa yo, konsa dè milye pral gade yo avèk plezi ak sezisman.”
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.
Se poutèt sa, men sa Seyè a di: Si ou tounen vin jwenn mwen, m ap fè ou tounen ankò, epi w ap kanpe devan mwen; epi si ou separe sa ki presye ak sa ki vye, ou pral tankou bouch mwen. Se pou yo tounen vin jwenn ou; men ou menm, pa tounen vin jwenn yo. Jeremi 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.
Kontèks pasaj la nan Jeremi a ap pale ak moun ki te fè eksperyans premye desepsyon 18 jiyè 2020 la. Se pa sèlman nonm bwòs pousyè a ki separe sa ki presye ak sa ki vye a, men se tou travay sila yo Jeremi reprezante yo, ki prezante kòm moun k ap pran yon desizyon sou si yo pral tounen vin jwenn Senyè a oswa yo pap tounen. Li klè yo pa t avèk Senyè a, paske si yo te mache avè l, pa t ap gen okenn rezon pou yo tounen. Lè yo tounen epi yo kanpe devan Senyè a, epi apre sa yo vin bouch pa li, yo pral akonpli yon travay pou separe sa ki presye ak sa ki vye a. Travay “Nonm Bwòs Pousyè a” mande patisipasyon moun saj yo. Travay “Nonm Bwòs Pousyè a” nan rèv Miller la ilistre tou lè Kris la netwaye glasi pa li atravè yon pwosesis rafinaj.
“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.
“Mwen pa kapab di egzakteman konbyen tan ankò pwosesis rafinman sa a pral kòmanse, men li p ap retade lontan. Sila a ki gen van an nan men Li a pral netwaye tanp Li a anba salte moral li yo. Li pral pirifye glasi Li a nèt ale.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
Pwosesis rafinaj final la te kòmanse nan mwa Jiyè 2023, e se pwosesis rafinaj Malachi chapit twa a.
“Malachi 3:1–4 quoted.
«Malachi 3:1–4» yo site.
“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.
«Yon pwosesis rafinman ak pirifikasyon ap fèt nan mitan pèp Bondye a, e Seyè lame yo mete men li nan travay sa a. Pwosesis sa a se yon gwo eprèv pou nanm nan, men li nesesè pou salte a ka wete. Eprèv yo esansyèl pou yo ka mennen nou toupre Papa nou ki nan syèl la, nan soumèt devan volonte li, pou nou ka ofri bay Seyè a yon ofrann nan jistis. Travay Bondye a pou rafine ak pirifye nanm nan dwe kontinye jiskaske sèvitè li yo vin tèlman imilye, tèlman mouri pou pwòp tèt yo, ke lè yo rele yo nan sèvis aktif, yo ka gen je yo fikse sèlman sou glwa Bondye.» Review and Herald, 10 avril 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.
Dezyèm rèv Miller la idantifye restorasyon verite orijinal yo, ansanm ak restorasyon yon pèp ki te gaye. Dezyèm rèv Nebikadneza a idantifye restorasyon wayòm li a. Rèv Miller la pale de antèman verite orijinal yo an tèm kote verite sa yo te “gaye.” Mo “gaye” a se yon senbòl “sèt tan” yo. Rèv Nebikadneza a konsène “gaye” “sèt tan” yo. Yo plase Nebikadneza nan tan lafen an an 1798, epi la a li reprezante yon nonm konvèti. Miller se senbòl “moun saj yo” an 1798.
We will continue Miller’s dream in the next article.
N ap kontinye rèv Miller la nan pwochen atik la.
“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.
«Lè yo rele nou pou nou pa dakò ak lòt moun, oswa lè lòt moun fè konnen yo pa dakò ak opinyon nou, nou dwe demontre yon lespri kretyen, epi kenbe devan je nou byen klè verite sa a: nou kapab rete trankil ak san patipri; paske verite a kapab sipòte egzamen. Plis yo etidye li, se plis limyè li ap klere. Seyè a pa wè ak bon je tout sa ki gen sant di ak sevè; epi li mete reprimann li sou sila yo ki voye mepri ak repwòch sou moun ki pa dakò ak yo nan opinyon, pandan y ap prezante yo anba pi move limyè ki posib. Tout Syèl la gade sila yo ki fè sa menm jan Syèl la te gade Farizyen yo, epi li deklare yo kòm inyoran ni de Ekriti yo ni de pisans Bondye. Lènmi verite a pa kapab fè verite tounen erè. Yo ka pilonnen verite a anba pye, epi panse ke paske yo fè l tonbe atè, epi yo kouvri l ak fatra, yo fin venk li; men Bondye ap aji sou kèk nan fidèl li yo pou yo fè menm jan Kris la te fè lè li te sou tè a, — retire fatra a, epi retabli verite a nan plas ki apwopriye li nan kad verite a.
“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.
“Nan asanble kote laverite se yon sijè diskisyon, va gen moun ki pral opoze ak tout sa yo pa t janm kenbe kòm laverite; epi pandan y ap fè tèt yo kwè se sèlman ak erè yo ap konbat, yo bezwen koute ak zòrèy san prejije, pou yo ka konprann ki sa ki laverite, epi pou yo pa bay yon fo reprezantasyon ni yon move entèpretasyon sou sa yo di a. Yo gen egzanp moun nan tout epòk ki te goumen kont laverite, e ki, lè yo te fè sa, te rejte konsèy Bondye a kont pwòp tèt yo. Responsablite ki pral poze sou moun ki te resevwa anpil limyè, ak anpil opòtinite, epi ki poutan pa rive kanpe nèt ale bò kote Seyè a, pral lou anpil. Si yo ta antreprann kanpe nèt ale bò kote Seyè a, yo ta konsève nan entegrite, menm lè yo ta rele yo pou yo kanpe poukont yo. Li ta rann yo kapab kanpe avèk kouraj, nan pite ak nan jistis, pandan y ap plede pou prensip dwati ki pa kòwonpi. Li ta soutni yo nan konba pou sa ki dwat paske li dwat, menm si lajistis ta tonbe nan lari, e si ekite pa t ka antre. Yo ta konprann sa ki ta pi epi san tach, e ki ann amoni ak lavi Kris la, epi yo pa t ap vire do bay prensip ki pi pir nan Krisyanis la nan lespri, nan pawòl, ni nan aksyon, menm si yo ta kanpe an opozisyon non sèlman ak inyorans, men ak moun ki te kiltive ak eksperyanse, e ki te sèvi ak zam sofis pou fè yo pe bouch yo. Nan tout konfli sa a kote erè ap goumen kont laverite, yo ta prezève, epi yo ta resevwa kapasite pou yo kenbe yon konduit konsa, pou ènmi yo pa ta kapab ni demanti yo ni reziste yo. Yo ta kanpe tankou yon wòch sou prensip, yo ta refize fè okenn konpwomi ak okenn moun, epi an menm tan yo ta prezève lespri ki ta dwe karakterize chak kretyen.”
“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.
“Moun ki se yon disip Kris va fè diferans ant sa ki sakre ak sa ki komen, epi li va kenbe fèm nan vrè prèv karaktè ak travay yon moun, paske Kris te di: ‘Se nan fwi yo n’a rekonèt yo.’ Kretyen an va avanse devan, nan mitan tout kalite opozisyon. Li va meprize flatri paske li fèt nan men Satan. Li va gen akizasyon an an degou paske se zam mechan an li ye. Yo pa va nouri anvì ni lage kò yo nan pwòp egzaltasyon, paske sa yo se karakteristik advèsè Bondye ak lèzòm. Yo pa va jwenn yo kòm espyon; paske Satan te sèvi ak Jwif yo, yo te meprize yo, nan fè travay sa a kont Jezi. Yo pa va swiv frè yo ak yon delij kesyon, jan Jwif yo te swiv Kris la avèk entansyon pou pran l nan pawòl li, epi pouse l pale sou anpil bagay, pou yo te kapab fè l tounen yon koupab poutèt yon sèl pawòl.” Home Missionary, 1ye septanm 1894.