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.
Vono va William Miller vi vekiwa mukati ka Early Writings, eyo rero ikaŵa pasi pa kuwuniska na kugwiriskiya nchito kwa uchimi umoza pera uko kukukhumbikwa kuchitika na msambiri uyo wakukhumba “kugaŵa makora Mazgu gha unenesko.” Vono ili laperekeka kanandi waka mu vyaka vyose na Future for America, kweni pano tikuŵika mukati mwa sambiro la “kwandilira kwa kumanya,” uko kukajulika pa “nyengo ya umaliro” mu 1798. Vono ili likuyowoya za mbiri ya uthenga uwo ukayimira kumanya uko kukandilirapo. Likulongosora kukolerana pakati pa mayendedwe gha mauthenga gha mungelo wakwamba na wa mungelo wachitatu.
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.
Njozi ya William Miller inatambulisha kazi yake, nayo kazi yake ilifananishwa kwa mfano na kazi ya Musa mwanzoni mwa Israeli wa kale. Kutimizwa kwa njozi ya Miller katika siku za mwisho kulifananishwa kwa mfano na kazi ya Kristo katika siku za mwisho za Israeli wa kale. Kazi ambayo Kristo aliikamilisha mwishoni mwa Israeli wa kale iliuwakilisha kazi ambayo Kristo huikamilisha katika siku za mwisho za Israeli wa kiroho. Katika njozi ya Miller, kazi inayokamilishwa katika siku za mwisho inawakilishwa kuwa inafanywa na “Mtu wa Brashi ya Uchafu.” Ni jambo la lazima kuitambua njozi ya Miller kuwa ni unabii wa kutimizwa kwa Kilio cha Usiku wa Manane katika siku za mwisho. Vilevile ni jambo la lazima kutambua kwamba kazi ya Kristo kwa Israeli wa kale katika siku zao za mwisho ilifananishwa kwa mfano na kazi ya “Mtu wa Brashi ya Uchafu” katika njozi ya Miller.
One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.
Ikintu kimwe mu murimo wa Kristo gikwiye kwitabwaho ni uko atafunguye gusa ukuri kwari kwarahishwe kuva mu gihe cya Mose, ahubwo Kristo icyarimwe yanakuje kandi ashyira hejuru uko kuri kw’umwimerere. Muri uko kubikora, yatanze urugero rw’uko, igihe ubwoko bw’Imana buzasohoza inzozi za Miller mu minsi y’imperuka, ukuri kwashyizweho binyuze mu murimo wa Miller kuzagurwa kurenga uko kwabanje gusobanukirwa.
“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.
“Mutwe gwa Mupusushi, Bayudaaya baali baaswekere nnyo eby’obugagga eby’omuwendo eby’amazima n’ebisasiro by’ennono n’enfumo, n’okutuusa nti kyali tekisoboka kwawula ekituufu ku ky’obulimba. Omulokozi yajja okuggyawo ebisasiro by’emitima gy’obulogo n’ensobi ezirowoozeddwa ennyo okumala ebbanga ddene, era n’okuteeka eby’obugagga eby’omuwendo eby’ekigambo kya Katonda mu nkola y’amazima. Omulokozi yandikoze ki singa ajje gye tuli kaakano nga bwe yajja eri Bayudaaya? Yandibadde alina okukola omulimu ogufaanana gutyo mu kuggyawo ebisasiro by’ennono n’emikolo. Bayudaaya baali beeraliikirivu nnyo bwe yakola omulimu guno. Baali bamaze okufiirwa okulaba amazima ga Katonda agaasooka, naye Kristo n’agaleeta nate okulabibwa. Omulimu gwaffe kwe kusumulula amazima ga Katonda ag’omuwendo okuva mu bulogo n’ensobi. Nga mulimu mungi bwe gutukwasiddwa mu njiri!” 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”.
Leero, omusajja ow’okukunkumula enfuufu (Kristo) ali kukola “omulimu ogufaanana ogw’okuggyawo kasasiro w’obulombolombo n’emikolo” nga Empologoma ey’ekika kya Yuda (Kristo) bwe yakola mu kiseera ky’Abayudaaya. Mu kirooto kya Miller, amayinja ag’omuwendo ag’amazima agaali gategekeddwa bulungi ddala mu ssanduuko ey’Ekigambo kya Katonda, gaabikkibwako kasasiro n’amayinja ag’ebicupuli. Amayinja ago gaali gaakuggibwa mu kasasiro ne gazzibwa nate mu ssanduuko ennene ey’Ekigambo kya Katonda mu kiseera eky’Okukaaba okw’Ekiro ekya wakati eky’ennaku ez’oluvannyuma, kubanga Miller bwe yali atunudde ku mayinja agaazziddwawo mu ssanduuko ennene, “yayogerera waggulu olw’essanyu lingi nnyo, era okwogerera okwo ne kumuzuukusa.” Kirooto kya Miller kyaliwo mu 1847, emyaka esatu oluvannyuma lw’Okukaaba okw’Ekiro ekya wakati okw’omumalaika ow’olubereberye, n’olwekyo okuzuukuka kwe mu kirooto kwe Kukaaba okw’Ekiro ekya wakati okw’ennaku ez’oluvannyuma. Okukaaba okw’Ekiro ekya wakati okwo kulangirirwa abajulirwa ababiri abaattibwa ensolo eyava mu bunnya obutaliiko buko, ne babeera nga bafu mu kkubo okumala ennaku ssatu n’ekitundu, okutuusa lwe baakolebwa awamu ne balyoka bazzibwamu obulamu mu kiwonvu eky’amagumba amakalu amaka, ne balyoka bayimusibwa ng’akabonero. Kirooto kya Miller kituukirizibwa mu kkubo eryo, ne mu kiwonvu ekyo kye kimu ky’ategeeza nga “ekisenge kye.”
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.
Mulongoti wa Miller, Yehova akamusebenzisa Miller kuanzisha kweli za asili za Uadventista, lakini ndoto yake ilionyesha kwamba baada ya muda kweli hizo zingezikwa. Hali hii ya kuondoa takataka za mapokeo na desturi ndiyo Kristo aliyoitimiza mwishoni mwa Israeli ya kale, na kwa kufanya hivyo alifananisha utimilifu wa mwisho wa ndoto ya William Miller.
The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.
Ayahudi walikuwa wamepoteza kuona “ukweli wa asili wa Mungu, lakini Kristo akauleta tena uonekane,” naye akaitambulisha kazi Yake kuwa ni “kazi yetu.” Kazi yetu ni “kuweka huru kweli za thamani za Mungu kutoka katika ushirikina na upotovu.” Ndoto ya William Miller inatambulisha ugunduzi, uwasilishaji na kukataliwa, na kurejeshwa kwa kweli za asili. Ili kutimiza kazi ya urejesho, Kristo aliweka ukweli ndani ya “muundo wa ukweli.” “Muundo wa ukweli” kwa William Miller ulikuwa uelewa wake wa mamlaka mbili za uharibifu za upagani na upapa. Katika siku za mwisho “muundo wa ukweli” ni mamlaka tatu za uharibifu za yule joka, mnyama, na nabii wa uongo.
“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.
“Kristo pa a dunian ma sakin chiinonggñi si katruan a pudno, yan ta pa nampaingato i prinsipiu si para u fungfungan i kurason yan cho’cho’cho’ i taotao, i kinafakche’ ha tungu’ guaha un nafitme na kinatatak i manma guinahan un na kadada na manlina’la’, na ti ha komprende i lina’la’, ya ti guaha inclinasion-ñiha para u adahi i tradision pot i minagåhet. Ha chule’ ayu i Ma’estra put tano’, ha krusifika i Señot gloria, para u sina ha tåtto i mismon kustumbren-ñiha yan i inbension-ñiha. I mismu espiritu na ini ma na’fannue gi dunia pago. I taotao siha ma’ñasåfman para u suruhånu i minagåhet, ya yanggen u ma’na’fanmanman i tradision-ñiha, ya u ma’introduse un nuebu na orden i kosas. Guaha gi humanidad un konstante na peligrun a para u fatinas lina’la’, ya i taotao siha naturalmente ma’inclina para u asta manmapaingato i idean taotao yan i tungu’ taotao, mientras ki i dibino yan taotao para todu i tiempo ti ma’tungo’ pat ma’apresia.” 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.
Kristo angaya uan i yaem kon ite kau mai taningeni, paia Ia iting “te aomata ae bon rangi n taeka” ni karinerineia aia uaia aomata ma te atatai, ae e kariaia te katei ibukin te koaua. I nanon te moan taeka ni matata ae nanon Miller, i nanon aika imwina, e roko mai Kristo ibukin te mwakuri n taibora ae naba n te “dirt brush man” ibukin n karaoa te mwakuri aei naba. Ngke e kanoan te mwakuri Ana n te “dirt brush man,” ao a na karabwaia aron te matana te ririki are 10 te tai i aon te matana te raoiroi aei, bwa a na rarang aei te koro aika ibuobuoki rua, aika e kabwarabwaraaki n te aro n Miller, ni kabane n te tangira n te “loud cry.”
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.
Çarçoveya rastiyê ku ji Miller re hat dayîn, avahiya pêxemberî ya du hêzên wêranker bû; û çarçoveya rastiyê ku ji Future for America re hatiye dayîn, avahiya pêxemberî ya sê hêzên wêranker e. “Kilît”a ku bi tabûtê ve girêdayî bû, ew rêbaza taybet bû ku hate vekirin û ji Miller re hat dayîn, û piştre ji Future for America re jî.
“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.
“‘Ukufungulula kw’uwumenyi’ ku misi ya Kristo kwali kwafutwemo na bano abo bagwanine ukukubata, ukuti bafungulule na ko inzu ya cibusa ca mano mu Malembo ya Cipangano ca Kale. Abalabi na basambilishi, mu cishinka, bali baingalile Ubufumu bwa mu mulu ku babusu na ku balesulumina, kabili babalekele ukonaika. Mu nsoselo Shakwe, Kristo taaletile ifintu ifingi ku bantu pa muku umo, epangafye aleecinganya amano yabo. Aleshita icintu conse ukuba pa bulungamo no kusansamuka. Taalemwena bufi ukubwekesha ukuli ukwa cine ukwa kale no kwishibikwa bwino mu buprofita, nga cakuti kwali kwakwafwilisha pa mulimo Wakwe uwakwinjizha mu mano amano yalinga.”
“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.
“Kristo a moneka va ni ntombo ya mau ya mfunu moso ya kieleka ya ntama. Mu kisalu kia mbeni, bimau biobi bia kieleka biakatulua mu kitini kia bio kia kieleka. Biavambanisuana ne kitini kia bio kia solo, ayi biatentekua mu ntalu ya luvunu. Kisalu kia Kristo kalombolo kia vutudila ayi kindikisa bimau biabi bia mfunu mu ntalu ya kieleka. Minsiku mia kieleka miakala mu dikabu diandi mosi sambu di sakumuna nza, mu nzila ya Satana, miabumbama ayi, mu kutala, miakumaka bonso ti miafua. Kristo wakatulula yo mu bisafu bia luvunu, wavana yo ngolo ya mpa, ya moyo, ayi wavutula mambu sambu mia sema bonso matadi ma ntalu, ayi mitelama ngolo mvula na mvula.”
“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.
“Kristo Mweneake aine kukwata mulimo gwa kukolesya cimo pa viwemi vino vya kala citatwala nchito nangu kanthu kamo kakacepe ukufuma kuli bambi, pakuti ni yeyo waŵivumbwile vyose. Ŵikavikile mu maŵazo na mu maganizo ga m’badwo uliwose, ndipo apo wakaŵikile pa charu chithu, wakapangaso mwadongosolo no kuvipanga vya moyo vyowona ivyo vyaunenesko ivyo vikaŵa vyafwa, na kuvipanga kukhala vyankhongono chomene kuti vizakawovwire m’badwo wa kunthazi. Ni Yesu Kristo wakaŵa na nkhongono zakupokoska vyaunenesko ku vyakusakaza, na kuvipaska so ku charu na utsiŵe na nkhongono zakuluska nanga ni umo vikaŵira pakwamba.” 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.
Ishiranishwa ko, mu gice cya nyuma, urufunguzo Kristo yakoresheje ku iherezo rya Isirayeli ya kera rwari urwo gufungura Isezerano rya Kera. Urufunguzo rw’uburyo bwa Miller rwafunguye isanduku y’Isezerano rya Kera n’Isezerano Rishya, ariko mu minsi y’imperuka, ku musozo w’inzozi ze, iyo sanduku iba nini kurushaho. Urufunguzo rw’uburyo bw’imyigishirize mu minsi y’imperuka ntirufungura gusa Isezerano rya Kera n’Isezerano Rishya, ahubwo rufungura n’Umwuka w’Ubuhanuzi. Gukurwaho ikidodo kw’Ibyahishuwe bya Yesu Kristo, mbere gato y’isozwa ry’igihe cy’imbabazi, bikorwa n’Intare yo mu muryango wa Yuda, yo mu nzozi za Miller igereranywa n’umuntu woza umwanda akoresheje uburoso. Mushiki wa Kazi White agaragaza ko umurimo w’uwo muntu ukoresha uburoso bwo gukuraho umwanda uba mbere gato y’isozwa ry’igihe cy’imbabazi.
“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.
“Omwene angambja eci nalukite, omwene 26 wa Januari, eci ndakalandula. Namwene bamwe omu bantu ba Kalunga bari abapofi b’amagezi kandi abalele, kandi bari nka abajukile hafu yonka, kabatukililile obunaku obu twikalamo eno; kandi ngu omu ‘muntu’ na ‘brush ya obutaka’ akingiiremu, kandi bamwe bari omu kabi aka kukumburwamo. Ndelengela Yesu abatambule, abasongeho akanya kakye kandi, kandi abareke balole akabi kabo akakani muno, ngu bayetekereze obutakabaire bwa mirembe yoona. Maraika akagira ati, ‘Okuzikirira kurija nka ekihuhusi ky’amaani muno.’ Ndelengela maraika abakwatire embabazi kandi atambule abo abakunzire ensi egi, kandi abakomeire ku bintu byabo, kandi abatenda kukomoroka kubirugaho no kubisadaka kugira ngu batwarizeho entumwa omu rugendo rwazo kuha ebyokulya entaama ez’inzara, ezaali nizifa ahabw’okubura ebyokulya eby’omwoyo.”
“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.
“Ndzi loko ndzi vona mimoya leyi nga swisiwana yi fa hikwalaho ko pfumala ntiyiso wa nkarhi lowu, naswona van’wana lava a va vula leswaku va pfumela ntiyiso a va yi tshika yi fa, hi ku siva tindlela leti lavekaka leswaku ntirho wa Xikwembu wu ya emahlweni, xivono xexo a xi vava ngopfu, kutani ndzi kombele ntsumi leswaku yi xi susa eka mina. Ndzi vone leswaku loko mhaka ya Xikwembu yi lava xiphemu xa rifuwo ra vona, ku fana ni jaha leri ri nga ta eka Yesu, [Matewu 19:16–22.] a va suka va hlunamile; naswona leswaku ku nga ri khale khombo leri khapakhapaka a ri ta hundza ehenhla ka vona ri kukula ri herisa nhundzu ya vona hinkwayo, kutani hi nkarhi wolowo a swi ta va swi hlwile ngopfu ku nyikela swilo swa misava, ni ku tihlayisela vuhlayiselo etilweni.” Review and Herald, April 1, 1850.
The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.
“igikoko gisandaza” ni ikimenyetso c’itegeko ry’Umusi wa Mungu rigiye kuza vuba, kandi igikorwa c’uwo muntu afise uburoso bw’umwanda mu ndoto ya Miller, kiba gato imbere y’uko igihe c’igeragezwa gifungwa. Ni igihe amaze kweza ico cumba, aca asubiza ayo mabuye y’agaciro mu gasandugu kanini kuruta, maze na yo agaca arabagirana incuro cumi kuruta izuba. Daniyeli n’abo batatu b’intwari basanzwe babonetse ko baruta abandi incuro cumi.
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.
Ka bɛrɛ la donw laban na, mansa ye kuma min fɔ ko a ka u na, o kɔfɛ, saraw ka kuntigi ye u kɛsɛn Nabukadonesori ɲɛfɛ. Mansa ye kuma kɛ ni u ye; ani u bɛɛ cɛma, mɔgɔ si ma sɔrɔ i n’a fɔ Daniyɛli, Hananiya, Misayɛli, ani Azariya; o de kosɔn u ye yɔrɔ ta mansa ɲɛfɛ. Ani hakilitigiya ni fahamuliya kɔnɔ fɛnw bɛɛ la, minw la mansa ye u ɲininka, a ye u sɔrɔ ko u ka tɛmɛn bɛɛ kan san fulo ni tan, ka dɔ fara baga-fɔlila bɛɛ ani sando-kolonw bɛɛ kan minnu bɛ a ka jamana bɛɛ kɔnɔ. Daniyɛli 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.
“Mahudani gha masiku,” kwa Daniel, kwavwakilanga ciyeso ca kuyezgela apo Nebukadinezara wakapelekanga cheruzgo, ndipo ciyeso ico chikuyimira dango la pa Sabata ya Mulungu mu masiku ghaumaliro. Unenesko wakwamba na wakwimikika uzamkuŵara kaŵiri na kaŵiri kufika pa kuliŵika kaŵiri khumi para wawelera mu masiku ghaumaliro, kuluska umo ukamanyikwiranga pakwamba. Unenesko uwu, pamoja na ŵavinjeru awo ŵakupulikiska unenesko uwu mu masiku ghaumaliro, ŵazamkuŵara kaŵiri khumi para mvula yakumanyuma yikunjira, iyo ni kuwelerapo kwa Kuchema kwa Pakatikati pa Usiku.
“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.
“Mukulonga ukwisa kwa Mwata kubena kule meneneko. Namonene imvula ya kulekelesha yali mu kwisa [mbutuka fye nge] ukubilikisha kwa pakatikati ka bushiku, kandi ne maka yakulisha ku ncende ikumi.” 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.
Kuukusibwa obuggya okw’amazima agaasooka kutuukirizibwa olw’okukozesa enkola y’enkuba ey’oluvannyuma ey’“olunyiriri ku lunyiriri.” Bwe gakuwaanyizibwa obuggya, amazima agaasooka gamulisa “emirundi kkumi” okusinga bwe gaali bwe Miller yasooka okugatunuulira. Ab’amagezi abakozesa ekisumuluzo ky’enkola okuzzaawo amazima agaasooka, bafuna obumanyirivu obusinga “emirundi kkumi” obulungi okusinga abo abalya enkola ya Babulooni. Abo abaliriddwa ebbali omusajja ow’akayuuyo ak’ettaka, be abo abeegatta ku nnono n’empisa ebyabisse amazima agaasooka, era abasunsulwa wamu n’ensobi ez’ennono n’empisa ze beegasseeko.
A false doctrine is an idol.
Efundi didihile dyezifwanekisela.
“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.
“Mu kukana ukuri, abantu baba banze Uwakuremye. Mu guhonyora amategeko y’Imana, baba bahakanye ubutware bw’Uwatangaga amategeko. Biroroshye kimwe guhindura inyigisho n’amahame y’ibinyoma ibigirwamana nk’uko byoroshye kubaza ikigirwamana mu giti cyangwa mu ibuye.” *Intambara Ikomeye*, 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.
ئەو دەربڕینەی لەسەر ئەفرایم کە کۆتایی ماوەی تاقیکردنەوەی بۆ ئەفرایم دیاری کرد، حەقیقەتی ئەوە جەخت دەکاتەوە کە پیاوی فڕچەی خۆڵ لە کاتی جاروبکردنی زەوی چ دەکات.
Ephraim is joined to idols: let him alone. Hosea 4:17.
ئافرایم بە بەتان پەیوەست بووە؛ واز لێ بهێنە. هۆشەع 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.
Olya, ri vakudya leswi u dyaka, hilaha swi kombisiweke hakona hi Daniele ni lava vanharhu lava tshembekaka. Ku vilela ka Makwerhu wa xisati White mayelana ni lava a va ri “swiphukuphuku naswona va etlele” a ku fambelana ni ku pfumala ka vona ku tilunghiselela, ni ku pfumala ka vona ku twisisa nkoka wa “ntiyiso wa nkarhi wa sweswi.” Ku vilela kakwe a ku ri ku kombisiwa ka nkhathalelo wa Kreste eka Vayuda lava a va kanetana hi swilo leswitsongo va nkarhi wakwe, lava a va lahlekeriwe hi ku helela hi ku vona ntiyiso wa masungulo. Norho wa Miller wu kombisa makumu ya Israele wa moya wa manguva lawa, loyi a fanekisiweke hi Israele wa khale wa xiviri.
“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.
“Abanditsi n’Abafarisayo bavugaga ko basobanura Ibyanditswe Byera, ariko babisobanuraga bakurikije ibitekerezo byabo bwite n’imigenzo yabo. Imigenzo yabo n’amahame yabo byarushagaho kuba bikomeye kandi bisaba cyane. Mu busobanuro bwabyo bw’umwuka, Ijambo ryera ryabereye abantu nk’igitabo gifatanywe ikimenyetso, gifunze ku buryo batashoboraga kurisobanukirwa.” Signs of the Times, 17 Gicurasi 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.
1863년 이래로 점진적인 흑암이 라오디게아적 재림교 위에 내려앉았으며, 성경과 예언의 신은 그들에게 봉인된 책과 같이 되었다. 은혜의 시기가 마치기 직전에 예수 그리스도의 계시가 개봉되며, 그 계시는 세 단계의 시련 과정을 이루어 내고, 마침내 관습과 전통의 우상들을 버리기를 거부하는 자들이 속히 다가올 일요일 법령 때에 쓸려가게 된다.
“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.
“Tusungun nu zey püle ñi mütenngen nienolu ta inchiñ, ka chem küme, fütra trokiyelu ta tüfachi rüf dungu ta Dios ñi Dungu mew müley. Welu tüfachi küme llüfke alhajas ka trokiyelu müley ta mütrümkülen ka füta püllü rüpüchi üñüm mew: admapu, herejías, ka ta Satanás ñi küdaw mew mütrümngenolu. Fey ñi weda küdaw müley ta kiñe weza newen mew che ñi rakizuam meu, Cristo ñi mongen ka küme feyentun ñi alün zoy müna püllü mew kütralelafielu ta feyengelu tüfey mew. Dios ka che ñi kayñe, kiñe kalku-rume nentungechi müley ta fey engün mew, Cristo ñi adkülechi pu che pingelu, ka fey meu kom pu che mew müley ta tüfachi dungu: Kimlafuyngün ta ñi küme küpangechi antü.” Review and Herald, 16 de agosto de 1898.
Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.
Nzo ya Miller imwonesha historia ya kusimamishwa kwa “kweli za asili,” kukataliwa kwake baadaye, kisha kurejeshwa kwake kwa mwisho. Mbele kidogo tu ya kufungwa kwa muda wa rehema, “Mtu wa Brashi ya Uchafu” huingia katika tukio hilo na kuzisimamisha tena kweli za asili, na kuzifanya ziwe angavu “mara kumi” zaidi. Hili hutokea katika historia ya Kilio cha Usiku wa Manane, ambacho hutangulia Kilio Kikuu cha malaika wa tatu katika sheria ya Jumapili. Kilio cha Usiku wa Manane huwaamsha na kuwatenga wanawali kabla ya sheria ya Jumapili, kama vile Kilio cha Usiku wa Manane kilivyotangulia kufunguliwa kwa hukumu ya upelelezi katika historia ya Wamilleri. Wakati vito vinaporudishwa ndani ya kisanduku kikubwa zaidi, kilichorejeshwa, huwa ni kuchelewa mno, kwa maana tukio hilo hutokea “baada ya” sakafu kufagiliwa iwe safi.
“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.
“Uvumbi n’imyanda by’ikosa byahambye imitako y’agaciro y’ukuri, ariko abakozi b’Umwami bashobora gucukumbura ubwo butunzi, kugira ngo ibihumbi byinshi bizaburebe bishimye kandi bitangaye. Abamarayika b’Imana bazaba bari iruhande rw’umukozi wicisha bugufi, bamuha ubuntu no kumurikirwa n’Imana, kandi ibihumbi byinshi bizayoborwa gusenga hamwe na Dawidi biti: ‘Hwejesha amaso yanjye kugira ngo ndebe ibitangaza biri mu mategeko yawe.’ Ukuri kumaze ibihe byinshi kutabonwa no kutitabwaho, kuzaka ku mpapuro zimurikiwe z’Ijambo ryera ry’Imana. Muri rusange amatorero yumvise ukuri, akakwanga kandi akakugandagurira, azarushaho gukora ibibi; ariko ‘abanyabwenge,’ ari bo b’inyangamugayo, bazasobanukirwa. Igitabo kirafunguye, kandi amagambo y’Imana agera ku mitima y’abifuza kumenya ubushake bwayo. Mu ijwi rirenga ry’umumarayika uvuye mu ijuru wifatanya n’umumarayika wa gatatu, ibihumbi byinshi bizakanguka bive mu kireherezo cyabafashe n’isi yose mu bihe byinshi, kandi bizabona ubwiza n’agaciro k’ukuri.” 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.
“Adelfe” yer wat pwa sönu, kemaśı̄ Yawhı̄nıŋ ḳhä nıfē boḷe Bābılon eççı bā rı̄m, çünke “käyrā śōr” Pazar qanūnı̄da başlar. “Toprak Fırçası Adamı”nıŋ işi 11 Eylül 2001’den beri yürürlüktedir ve 2023’üŋ Temmuzundan beri daha da ziyadedir.
“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.
“Mtume asema, ‘Maandiko yote yametolewa kwa pumzi ya Mungu, nayo yafaa kwa mafundisho, kwa karipio, kwa kusahihisha, kwa mafunzo katika haki; ili mtu wa Mungu awe mkamilifu, amekamilishwa kabisa kwa kila tendo jema.’ Biblia ni mfasiri wake yenyewe. Kifungu kimoja kitathibitika kuwa ufunguo utakaofungua vifungu vingine, na kwa njia hii nuru itamiminwa juu ya maana iliyofichika ya neno. Kwa kulinganisha maandiko mbalimbali yanayoshughulikia jambo lilelile, huku ukitazama uzito wake kwa kila upande, maana ya kweli ya Maandiko itadhihirishwa.”
“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.’
“Bangata bahanyumura yuko bagomba kubanza kwifashisha ibisobanuro by’Ibyanditswe Byera kugira ngo basobanukirwe n’insobanuro y’ijambo ry’Imana; kandi ntitwahagarara ku mwanya uvuga yuko ibisobanuro bitagomba kwigwa; ariko bizasaba ubushishozi bwinshi kugira ngo umuntu avumbure ukuri kw’Imana munsi y’ikirundo cy’amagambo y’abantu. Mbese ni bike cyane byakozwe n’itorero, nk’umubiri uvuga ko wizera Bibiliya, mu gukoranya amabuye y’agaciro atatanye yo mu ijambo ry’Imana ngo abe urunigi rumwe rutunganye rw’ukuri! Amabuye y’agaciro y’ukuri ntaryamye hejuru ngo yoroshye kuboneka, nk’uko benshi babitekereza. Ubwenge bukuru mu ihuriro ry’ibibi buhora bukora kugira ngo ukuri kutagaragara, kandi kugira ngo ibitekerezo by’abakomeye bishyirwe ahagaragara mu buryo bwuzuye. Umwanzi arakora ibishoboka byose ngo apfubishe umucyo wo mu ijuru akoresheje inzira z’uburezi; kuko adashaka ko abantu bumva ijwi ry’Umwami, rivuga riti, ‘Iyi ni yo nzira, mube ari yo mugenderamo.’”
“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.
“Ukuli wa buleli bwa lwiimi buleele bwasasa mu lukata lwa busokololo; lelu bwafiko mwa masipilu a bantu, mwa milumbe ne mialo ya bantu, kabiji maana afuma mu julu atelekelwe pachechetu; mambo Satana waakwanisha kukomesha pano pantanda kufwelela mba mashiwi ne milimo ya bantu byafwainwa bingi. Mfumu Lesa, Mufyashi wa maiko, ku mutengo wa kukila kupimwa waapele evangeli ku bantu ba pano pantanda. Kupitila muli uno Mwakumwa wa bulesa, tuzhiba twanshi twa kukumya ne twa kupembelako twafuma mu julu twasokololwa ku abo bonse bakeya ku kisulo kya bumi. Kukena mipeshi ya buleli ikyali ya kusangwa; lelu bintu bya mupashi bipeshiwa ku ba mupashi. Maana a bantu abafimwina ne bubi keakwanisha kubikila mutengo ku buleli byonka byo buli muli Yesu.” 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.”
Ulimo wa Kristo kama ulivyowakilishwa katika ndoto ya Miller kwa mfano wa mtu wa ufagio wa vumbi ni wa namna mbili. Ni kuondoa kosa, na kurejesha kweli za asili. Kuondolewa kwa kosa nako ni kwa namna mbili, kwa maana kosa linapofagiliwa nje kupitia dirisha, kosa hilo huwapeleka pamoja nalo wale wanaochagua kubaki wameshikamana na makosa hayo. Kazi ya utengano inayotimizwa na mtu wa ufagio wa vumbi pia inatajwa na Yeremia, na ushuhuda wake unapatana na wa Dada White, aliposema kwamba, “watenda kazi wa Bwana wanaweza kuzifunua hazina hizi, ili maelfu wazitazame kwa furaha na mshangao.”
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.
Nicyo Uwiteka avuga ati: Nuhinduka, nzagusubiza ukundi, kandi uzahagarara imbere yanjye; kandi nuramuka utandukanyije ikintu cy’igiciro n’ikinyandagaro, uzamera nk’akanwa kanjye; bo bazakugarukira, ariko wowe ntuzabasange. Yeremiya 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.
Muktadha wa kifungu hicho katika Yeremia unawahusu wale ambao wameipitia fadhaa ya kwanza ya Julai 18, 2020. Si yule mtu wa brashi ya uchafu peke yake anayefanya utengano kati ya kile kilicho cha thamani na kile kilicho kibaya, bali pia ni kazi ya wale wanaowakilishwa na Yeremia, ambao wanaonyeshwa kuwa wanafanya uamuzi wa kama watamrudia Bwana au hawatamrudia. Ni dhahiri kwamba hawakuwa pamoja na Bwana, kwa maana kama wangekuwa wakitembea pamoja naye, kusingekuwa na sababu ya wao kurudi. Watakaporudi na kusimama mbele za Bwana, na baadaye kuwa kinywa chake, watakuwa wametimiza kazi ya kutenganisha kile kilicho cha thamani na kile kilicho kibaya. Kazi ya “Mtu wa Brashi ya Uchafu” yahitaji ushiriki wa wenye hekima. Kazi ya “Mtu wa Brashi ya Uchafu” katika ndoto ya Miller pia inaonyeshwa wakati Kristo anaposafisha sakafu yake kwa njia ya mchakato wa usafishaji kwa moto.
“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.
“Usafi huu wa kusafisha utaanza mapema kiasi gani siwezi kusema, lakini hautacheleweshwa kwa muda mrefu. Yeye ambaye pepeto lake li mkononi Mwake atasafisha hekalu Lake na uchafu wake wa kimaadili. Atalipurga sakafu Yake kabisa.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
“Okutebenkeya kw’akamalirizo” kwaatandikire omu kwezi kwa Musanju, 2023, kandi niyo nkora y’okutebenkeya erikugambwaho omu esuura yaakashatu eya Malaki.
“Malachi 3:1–4 quoted.
“Malaki 3:1–4 quoted.
“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.
“Gava Xwedê de pêvajoyek paqijkirinê û safîkirinê di nav gelê Xwedê de dimeşe, û Xudanê leşkeran destê xwe dane ser vî karî. Ev pêvajo ji bo canê mirovî pir dijwar e, lê belê ew pêdivî ye da ku her nepaqijî were rakirin. Ceribandin pêwist in da ku em bi teslîmbûna li hember îradeya wî, nêzî Bavê xwe yê ezmanî bên anîn, da ku em ji bo Xudan qurbaniyek bi rastî pêşkêş bikin. Karê Xwedê yê safîkirin û paqijkirina can divê bidome heta ku xizmetkarên wî ew qas hatine xwar kirin, ew qas ji nefsê mirine, ku gava ji bo xizmeta çalak tên gazîkirin, çavê wan tenê li ser rûmeta Xwedê be.” 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.
Milila nkeesi yabili kisonesia kuludishwa kwa kweli za asili, na kuludishwa kwa wakati huohuo kwa watu ambao wametawanywa. Njozi ya pili ya Nebukadneza kisonesia kuludishwa kwa ufalme wake. Njozi ya Milila yashughulikia kufukiwa kwa kweli za asili kwa namna ya kwamba kweli hizo “zimetawanywa.” Neno “zimetawanywa” ni ishara ya “nyakati saba.” Njozi ya Nebukadneza yahusu “kutawanywa” kwa “nyakati saba.” Nebukadneza aletwa kwenye wakati wa mwisho mwaka 1798, na huko amwakilisha mtu aliyeongoka. Milila ni ishara ya “wenye hekima” mwaka 1798.
We will continue Miller’s dream in the next article.
Ingingo ikurikiraho tuzakomeza inzozi za Miller.
“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.
“Yat tweyi twatalwa ukekanisya na bange, nangwa bange kulangasya ukekanisya wao ukufuma mu maganizyo getu, twafwile kulangasya umwoyo wa Bwinakristu, no kusunga ichi cilangililo pakumanyikwa ukuti kuti twikala twatontonkana bwino kabili twa bulungamo; pantu icine cikalangulukila ukucecekeshiwa. Uko cilesambililwa sana, e ko ulubuto lwalyo luleshininkila ukubalika. Shikulu tabombela bwino pa fyonse ififwanana no bukali no bunyantinshi, kabili abika ukusoka kwakwe pa balya abataya uluse no kutuka pa balya abekanisya nabo mu matontonkanyo, ukubabika mu cimonwa icibi nganshi ico cingabako. Umulu onse ulolesha pa balya ababomba ifi nga filya Umulu waloleshanga pa Bafalisei, kabili ubalondolola ukuti tabamanyile nangu Amalembo nangu amaka yakwa Lesa. Abalwani ba cine tabenga cine ukubika mu bupubushi. Kuti banyanta pa cine, no kwelenganya ukuti pantu bachiponona panshi no kuchifimba na fiko, naciluwishiwa; lelo Lesa akapusha bamwi aba cishinka bakwe ukubomba nga filya Kristu abombele lintu ali pano isonde,—ukufumyapo ifiko, no kubwesesha icine ku mwikalo walyo uwalinga mu cilembelo ca cine.”
“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.
“Ku butumbi bwa bantu aho ukuri kuba ingingo yo kuganirwaho, hazabamo abazaharwanya buri kintu cyose batigeze bemera ko ari ukuri; kandi mu gihe bibeshya ko barwana n’ikosa gusa, bakeneye kumva bafite amatwi atabogamye, kugira ngo basobanukirwe icyo ukuri ari cyo, kandi ntibasobanure nabi, ntibanagore uko byavuzwe. Bafite urugero rw’abantu bo mu bihe byose barwanye ukuri, kandi mu kubikora batyo, banze inama (sic) y’Imana ku byabo. Uruhare rukomeye cyane ruzaba ku bantu bahawe umucyo mwinshi n’amahirwe menshi, nyamara bakaba barananiriwe kuba rwose ku ruhande rw’Umwami. Iyo bashidikanya bakiyemeza kuba rwose ku ruhande rw’Umwami, barindwa gukiranuka kwabo, ndetse no mu gihe basabwaga guhagarara bonyine. Yabashoboje guhagarara bashize amanga, mu butungane no mu kutabera ku ruhande, baharanira amahame atanduye yo gukiranuka. Yabakomezaga mu kurwanirira icyiza kuko ari cyo cyiza, nubwo ubutabera bwaba bwaraguye mu muhanda, kandi ukuri kutabasha kwinjira. Basobanukirwaga n’ibyera kandi bitanduye, kandi bihuje n’ubugingo bwa Kristo, kandi ntibateshuke ku mahame asukuye kurusha ayandi ya Gikristo mu mwuka, mu ijambo, cyangwa mu gikorwa, nubwo baba bahagaze barwanya atari ubujiji gusa, ahubwo n’abize kandi b’inararibonye, bakoresha intwaro z’ubuhanga bwo kuyobya kugira ngo babacecekeshe. Muri uko guterana kwose kw’ikosa kurwanya ukuri, barindwaga kandi bagahabwa ubushobozi bwo kugendera mu nzira ituma abanzi babo batabasha kubagisha impaka cyangwa kubatsinda. Bahagararaga nk’urutare ku ihame, banga kugirana n’umuntu uwo ari we wese ubwumvikane bwo guteshuka, kandi nyamara bakarinda umwuka wagombaga kuranga buri Mukristo.”
“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.
“ئەوەی شوێنکەوتووی مەسیحە، لەنێوان پیرۆز و ئاسایی جیاوازی دەکات، و بەڵگەی ڕاستی خەسڵەت و کارەکانی مرۆڤ دەگرێتەبەر، چونکە مەسیح فەرموویەتی: «بە بەروبوومەکانیان دەیانناسن.» مەسیحی لە ناو هەموو جۆرە بەرەنگارییەکاندا بەرەوپێش دەچێت. چاپلوسی بەسووک دەزانێت، چونکە لە شەیتانەوە لەدایک بووە. تۆمەتبارکردن ڕق لێدەکات، چونکە چەکی ئەو خراپەیە. ئەوان حەسد لە دڵدا ناپارێزن و خۆبەرززانین بەکار ناهێنن، چونکە ئەمانە تایبەتمەندییەکانی دوژمنی خودا و مرۆڤن. وەک سیخوڕ دەرناکەون؛ چونکە شەیتان جولەکە سووککراوەکان بەکار هێنا بۆ ئەنجامدانی ئەم کارە دژ بە عیسا. ئەوان بە لافاوێک لە پرسیار دوای برایانیان ناکەون، وەک ئەوەی جولەکەکان دوای مەسیح دەکەوتن بۆ ئەوەی لە قسەکانیدا بیئاڵێننەوە و هانی بدەن زۆر شت بڵێت، تاکو بتوانن بەهۆی وشەیەکەوە تاوانبار بکەن.” Home Missionary, September 1, 1894.