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.
Ny nofin’i William Miller dia napetraka tao anatin’ny boky Early Writings, ary noho izany dia iharan’ilay famakafakana ara-paminaniana sy fampiharana mitovy izay takina hotanterahin’ny mpianatra iray izay mikatsaka ny hizara marina ny Tenin’ny fahamarinana. Efa nasehon’ny Future for America imbetsaka nandritra ny taona maro io nofy io, nefa eto isika dia mametraka azy ao anatin’ny fianarana momba ny “fitomboan’ny fahalalana,” izay nosokafana tamin’“ny andron’ny farany” tamin’ny 1798. Ny nofy dia miresaka ny tantaran’ilay hafatra izay naneho ilay fahalalana izay nitombo. Izy io dia maneho rohy eo amin’ny fihetsik’ireo hafatry ny anjely voalohany sy fahatelo.
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.
Ny nofin’i William Miller dia manondro ny asany, ary ny asany dia naseho mialoha tamin’ny alalan’ny asan’i Mosesy teo am-piandohan’ny Isiraely fahiny. Ny fahatanterahan’ny nofin’i Miller amin’ny andro farany dia naseho mialoha tamin’ny alalan’ny asan’i Kristy tamin’ny andro faran’ny Isiraely fahiny. Ny asa izay notanterahin’i Kristy tamin’ny faran’ny Isiraely fahiny dia maneho ny asa tanterahin’i Kristy amin’ny andro faran’ny Isiraely ara-panahy. Ao amin’ny nofin’i Miller, ny asa tanterahina amin’ny andro farany dia aseho ho ataon’ilay “Lehilahy Miborosy Vovoka”. Tena zava-dehibe ny mahafantatra ny nofin’i Miller ho faminaniana ny amin’ny fahatanterahan’ny Antso Antsasak’alina amin’ny andro farany. Tena zava-dehibe koa ny mahafantatra fa ny asan’i Kristy ho an’ny Isiraely fahiny tamin’ny andro faran’izy ireo dia naseho mialoha ny asan’ilay “Lehilahy Miborosy Vovoka” ao amin’ny nofin’i 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.
Ny singa iray amin’ny asan’i Kristy izay zava-dehibe homarihina dia izao: tsy hoe nanokatra fotsiny ireo fahamarinana nalevina hatramin’ny andron’i Mosesy Izy, fa niara-nanandratra sy nanitatra ireo fahamarinana tany am-boalohany ireo koa Kristy. Tamin’ny nanaovany izany dia nametraka ohatra Izy fa rehefa tanterahin’ny vahoakan’Andriamanitra ny nofin’i Miller amin’ny andro farany, dia hovelarina mihoatra noho ny fahatakarana azy tany am-boalohany ireo fahamarinana naorina tamin’ny alalan’ny asan’i Miller.
“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.
“Tamin’ny andron’ny Mpamonjy, dia nofonosin’ny Jiosy fatratra tamin’ny fakon’ny lovantsofina sy ny anganongano ireo vatosoa sarobidin’ny fahamarinana, ka tsy azo natao ny nanavaka ny marina tamin’ny diso. Tonga ny Mpamonjy mba hanala ny fakon’ny finoanoam-poana sy ny fahadisoana efa notsimbinina hatry ny ela, ary hametraka ireo vatosoan’ny tenin’Andriamanitra ao anatin’ny rafitry ny fahamarinana. Inona no hataon’ny Mpamonjy raha tonga aty amintsika ankehitriny tahaka ny nahatongavany tany amin’ny Jiosy Izy? Tsy maintsy hanao asa mitovy amin’izany Izy amin’ny fanesorana ny fakon’ny lovantsofina sy ny fombafomba. Nalahelo mafy ny Jiosy raha nanao izany asa izany Izy. Efa tsy hitany intsony ny fahamarinana tany am-boalohany avy amin’Andriamanitra, nefa naverin’i Kristy naseho indray izany. Asantsika ny manafaka ireo fahamarinana sarobidin’Andriamanitra amin’ny finoanoam-poana sy ny fahadisoana. Asa lehibe toy inona no natolotra antsika ao amin’ny filazantsara!” Review and Herald, 4 Jona 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”.
Ankehitriny ilay lehilahy mpamafa vovoka (Kristy) dia manatanteraka “asa mitovy amin’ny fanesorana ny fako navelan’ny lovan-tsofina sy ny fombafomba” tahaka izay notanterahin’ny Liona avy amin’ny firenen’i Joda (Kristy) tamin’ny andron’ny Jiosy. Ao amin’ny nofin’i Miller, ireo vatosoa sarobidin’ny fahamarinana izay voalamina tanteraka tao anatin’ny vata fitahirizan’ny tenin’Andriamanitra, dia nanjary rakotry ny fako sy vatosoa sandoka. Ireo vatosoa ireo dia tsy maintsy navoaka avy tao anatin’ny fako ka napetraka indray tao amin’ilay vata lehibe kokoa misy ny Tenin’Andriamanitra nandritra ny vanim-potoanan’ny Antso Mamatonalina amin’ny andro farany, satria tamin’ny fotoana nijeren’i Miller ireo vatosoa efa naverina tamin’ny laoniny tao amin’ilay vata lehibe kokoa no “niantsoantso noho ny hafaliana indrindra izy, ary izany antso izany no nanaitra” azy. Tamin’ny taona 1847 no nitrangan’ny nofin’i Miller, telo taona taorian’ny Antso Mamatonalina tamin’ny anjely voalohany, koa ny fifohazany tao amin’ilay nofy dia ny Antso Mamatonalina amin’ny andro farany. Izany Antso Mamatonalina izany dia ambara amin’ny alalan’ireo vavolombelona roa izay novonoin’ilay bibidia niakatra avy tao amin’ny lavaka tsy hita noanoa, ary nandry maty teo amin’ny arabe nandritra ny telo andro sy tapany, mandra-panangonana azy ho iray sy namelomana azy tao amin’ny lohasahan’ny taolana maina maty, ary avy eo nasandratra ho famantarana. Ny nofin’i Miller dia tanteraka eo amin’izany arabe izany, ary ao amin’io lohasaha io ihany, izay ambarany ho “efitranony”.
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.
Ao amin’ny tantaran’ny Millerita, dia nampiasain’ny Tompo i Miller mba hampiorina ireo fahamarinana tany am-boalohan’ny Advantisma, nefa ny nofiny dia nanambara fa rehefa mandeha ny fotoana dia halevina ireo fahamarinana ireo. Io tranga fanesorana ny fakon’ny lovantsofina sy ny fomba amam-panao io no notanterahin’i Kristy tamin’ny faran’ny Isiraely fahiny, ary tamin’ny fanaovany izany dia nasehony mialoha ny fahatanterahana farany ny nofin’i 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.
Ny Jiosy dia tsy nahita intsony “ny fahamarinana voalohany avy amin’Andriamanitra, fa Kristy no namerina azy ho hita indray,” ary nofaritany ho “asantsika” ny asany. Ny asantsika dia “ny hanafaka ireo fahamarinana sarobidin’Andriamanitra amin’ny finoanoam-poana sy ny fahadisoana.” Ny nofin’i William Miller dia manondro ny fahitana indray, ny fampahafantarana sy ny fandavana, ary ny famerenana amin’ny laoniny ireo fahamarinana voalohany. Mba hanatanterahana ny asa famerenana amin’ny laoniny, dia nametraka ny fahamarinana tao anatin’ny “rafitry ny fahamarinana” i Kristy. Ny “rafitry ny fahamarinana” ho an’i William Miller dia ny fahatakarany ireo hery roa mandrava, dia ny fanompoan-tsampy sy ny fahefana papaly. Amin’ny andro farany, ny “rafitry ny fahamarinana” dia ireo hery telo mandrava: ny dragona, ny bibidia, ary ny mpaminany sandoka.
“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.
“Rehefa tonga teto amin’izao tontolo izao Kristy mba haneho ohatra ny fivavahana marina sy hanandratra ireo fitsipika izay tokony hitondra ny fo sy ny fihetsiky ny olona, dia efa nandray vahana lalina tokoa ny lainga tao amin’ireo izay efa nanana mazava lehibe, hany ka tsy nahatakatra intsony ny mazava izy, ary tsy nanana fironana hanolotra ny lovantsofina ho solon’ny fahamarinana. Nolaviny ilay Mpampianatra avy any an-danitra, nohomboany tamin’ny hazo fijaliana ny Tompon’ny voninahitra, mba hitazonany ny fanaony sy ny zava-noforoniny. Io fanahy io indrindra no miseho eo amin’izao tontolo izao ankehitriny. Tsy tia mandinika ny fahamarinana ny olona, fandrao ho voakorontana ny lovantsofiny ka hisy filaminam-baovao hampidirina. Misy ao amin’ny maha-olombelona fahazoan-dalana tsy tapaka ho diso, ary ny olona dia mirona araka ny natiora hanandratra indrindra ny hevitra sy ny fahalalan’olombelona, raha ny amin’izay masina sy mandrakizay kosa dia tsy voatsinjo na ankasitrahana.” 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.
Raha tonga eto amin’izao tontolo izao Kristy ankehitriny, dia hahita “io fanahy io ihany” amin’ny fanandratana ny hevitra sy ny fahalalan’olombelona, izay nametraka ny lovantsofina hisolo ny fahamarinana. Ao amin’ny nofin’i Miller, amin’ny andro farany, Kristy dia tonga amin’ny maha-lehilahy mitondra borosy fanadiovana azy mba hanatanteraka izany asa izany indrindra. Rehefa tanteraka ny asany amin’ny maha-lehilahy mitondra borosy fanadiovana azy, dia hamirapiratra avo folo heny noho ny masoandro ireo firavaka tany am-boalohany, toy ny vavolombelona roa, asehon’i Miller, izay mifoha amin’ny antson’ny fitarainana mafy.
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.
Ny rafitry ny fahamarinana nomena an’i Miller dia ny firafitry ny faminaniana momba ireo hery roa mpandravarava, ary ny rafitry ny fahamarinana nomena an’i Future for America dia ny firafitry ny faminaniana momba ireo hery telo mpandravarava. Ny “lakile” izay nifatotra tamin’ilay vata dia ilay fomba manokana izay novahana ny tombo-kaseny ka nomena an’i Miller, ary avy eo koa ho an’i 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.
Tamin’ny andron’i Kristy, ny fanalahidin’ny fahalalana dia efa nesorina tamin’ireo izay tokony ho nitahiry izany mba hanokafana ny trano firaketana ny haren’ny fahendrena ao amin’ny Soratra Masina ao amin’ny Testamenta Taloha. Ny raby sy ny mpampianatra dia saiky nanidy ny fanjakan’ny lanitra tsy ho azon’ny mahantra sy ny ory, ka namela azy ireo ho faty. Tao amin’ny lahateniny, Kristy dia tsy nitondra zavatra maro teo anatrehan’izy ireo indray mandeha, fandrao hampikorontana ny sainy Izy. Nataony mazava sy miavaka ny hevi-dehibe rehetra. Tsy nataony tsinontsinona ny famerenana ireo fahamarinana tranainy sy efa mahazatra ao amin’ny faminaniana, raha toa ka hanompo ny tanjony izany mba hampiorina hevitra ao an-tsaina.
“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.
“I Kristy no niandohan’ny vatosoa sarobidy rehetra fahiny momba ny fahamarinana. Tamin’ny asan’ny fahavalo dia voaesorina tamin’ny toerany ireo fahamarinana ireo. Nisaraka tamin’ny toerana marina tokony hisy azy izy ireny, ka napetraka tao anatin’ny rafitry ny fahadisoana. Ny asan’i Kristy dia ny namerina nandrindra sy nanorina ireo vatosoa sarobidy tao anatin’ny rafitry ny fahamarinana. Ireo foto-kevitry ny fahamarinana izay nomeny Izy tenany mba hitahiana izao tontolo izao dia nalevin’ny fiasan’i Satana, ka toa ringana tanteraka. Novonjen’i Kristy avy tao amin’ny fako nateraky ny fahadisoana ireo, nomeny hery vaovao sy mahavelona, ary nodidiany hamirapiratra tahaka ny firavaka sarobidy sy hiorina tsy miova mandrakizay.
“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.
“Kristy Tenany dia afaka nampiasa na iray aza tamin’ireo fahamarinana tranainy ireo nefa tsy nila nindrana na dia sombintsombiny kely indrindra aza, satria Izy no niavian’izy rehetra. Izy no nametraka izany tao amin’ny sain sy ny eritreritry ny taranaka tsirairay, ary rehefa tonga teto amin’izao tontolontsika izao Izy dia nandamina indray sy nampameno aina ireo fahamarinana izay efa maty, ka nahatonga azy ireo ho mahery kokoa ho tombontsoan’ny taranaka ho avy. I Jesosy Kristy no nanana ny hery hamonjy ireo fahamarinana avy ao amin’ny korontam-bato, ary hanolotra azy indray amin’izao tontolo izao miaraka amin’ny havaozina sy hery mihoatra noho izay nananany tany am-boalohany.” Manuscript Releases, boky faha-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.
Mahaliana ny manamarika, ao amin’ilay andininy farany, fa ny fanalahidy izay nampiasain’i Kristy tamin’ny faran’ny Isiraely fahiny dia ny hanokatra ny Testamenta Taloha. Ny fanalahidin’ny fomba fiasa nampiasain’i Miller no nanokatra ny vata fitahirizan’ny Testamenta Taloha sy Vaovao; kanefa amin’ny andro farany, eo amin’ny famaranana ny nofiny, dia lehibe kokoa ilay vata. Ny fanalahidin’ny fomba fiasa amin’ny andro farany dia tsy manokatra ny Testamenta Taloha sy Vaovao ihany, fa ny Fanahin’ny Faminaniana koa. Ny fanesorana ny tombo-kasen’ny Fanambaran’i Jesosy Kristy, mialoha indrindra ny hifaranan’ny fahasoavana, dia tanterahin’ilay Liona avy amin’ny firenen’i Joda, izay aseho ao amin’ny nofin’i Miller amin’ny maha-lehilahy mitondra borosy fanadiovana azy. Sister White dia manondro fa ny asan’ilay lehilahy mitondra borosy fanadiovana dia mitranga mialoha indrindra ny hifaranan’ny fahasoavana.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Ny Tompo dia nanome ahy fahitana ny 26 Janoary, izay hotantaraiko. Hitako fa ny sasany tamin’ny vahoakan’Andriamanitra dia ketrina saina sy rendremana; ary zara raha antsasak’adiny ihany no nifoha, ka tsy nahatsapa ny fotoana izay iainantsika ankehitriny; ary efa niditra ilay ‘lehilahy’ nitondra ny ‘borosy famafazana vovoka,’ ka nisy ny sasany tandindomin-doza ho voafafa hiala. Nitalaho tamin’i Jesosy aho mba hamonjy azy ireo, mba hitsimbina azy elaela kokoa, ary hamela azy hahita ny loza mahatahotra mananontanona azy, mba hahafahany miomana dieny mbola tsy tara mandrakizay. Hoy ilay anjely: ‘Ho avy ny fandringanana tahaka ny tadio mahery vaika.’ Nitalaho tamin’ilay anjely aho mba hangoraka sy hamonjy ireo izay tia ity izao tontolo izao, sy miraiki-po amin’ny fananany, ary tsy manaiky hisaraka amin’ireo, sy hanao sorona izany mba hampandroso ny iraka eo amin’ny diany hamahanana ireo ondry noana, izay ringana noho ny tsy fahampian’ny sakafo ara-panahy.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Rehefa nojereko ny fanahy mahantra izay maty noho ny tsy fananany ny fahamarinana ankehitriny aho, ary ny sasany izay nilaza fa mino ny fahamarinana dia namela azy ireo ho faty tamin’ny fitazonany ny fitaovana ilaina hanohizana ny asan’Andriamanitra, dia nampangirifiry loatra ny fahitana izany, ka niangavy ny anjely aho mba hanaisotra izany tsy ho eo anatrehako. Hitako fa rehefa niantso ny amin’ny ampahan’ny fananany ny asan’Andriamanitra, tahaka ilay zatovo izay nankeo amin’i Jesosy, [Matio 19:16–22.] dia niala sady nalahelo izy ireo; ary tsy ho ela dia handalo sy hahafaoka ny fananany rehetra ny loza mibosesika, ka amin’izay dia ho tara loatra ny hanao sorona ny haren’ny tany sy hametraka rakitra any an-danitra.” Review and Herald, 1 Aprily 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.
Ny “kapoka mibosesika” dia tandindon’ny lalàna Alahady ho avy tsy ho ela, ary ny asan’ilay lehilahy nitondra borosy fanadiovana tao amin’ny nofin’i Miller dia mitranga mialoha indrindra ny hifaranan’ny fotoam-pahasoavana. Rehefa voadio ny efitra no averiny ao anatin’ilay vata lehibe kokoa indray ny firavaka, ary amin’izay izy ireo dia hamirapiratra impolo heny noho ny masoandro. Daniela sy ireo telo lahy mendrika dia hita fa impolo heny no tsara noho ny hafa.
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.
Ary nonfaranan’ny andro izay efa nolazain’ny mpanjaka hampidirana azy ireo, dia nampidirin’ny lehiben’ny tandapa teo anatrehan’i Nebokadnezara izy. Ary niresaka taminy ny mpanjaka; ary tamin’izy rehetra dia tsy nisy hita tahaka an’i Daniela sy Hanania sy Misaela ary Azaria; koa dia nijoro teo anatrehan’ny mpanjaka izy. Ary tamin’ny raharaha rehetra momba ny fahendrena sy ny fahalalana izay nanontanian’ny mpanjaka azy ireo, dia hitany fa avo folo heny noho ny mpanao ody rehetra sy ny mpanandro rehetra izay tany amin’ny fanjakany rehetra izy ireo. Daniela 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.
Ny “faran’ny andro,” ho an’i Daniela, dia naneho ilay fitsapana lehibe izay namoahan’i Nebokadnezara didim-pitsarana, ary io fitsapana io dia tandindon’ny lalàna Alahady amin’ny andro farany. Ireo fahamarinana tany am-boalohany sy fototra dia hamirapiratra avo folo heny kokoa rehefa haverina amin’ny laoniny amin’ny andro farany, noho ny tamin’ny fotoana nahafantarana azy voalohany. Ireo fahamarinana ireo, sy ireo hendry izay mahafantatra izany fahamarinana izany amin’ny andro farany, dia hamirapiratra avo folo heny kokoa mandritra ny ranonorana farany, izay famerimberenana ny Antso amin’ny Misasakalina.
“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.
“Ampanalavirinao loatra ny fihavian’ny Tompo. Hitako fa ho avy ny orana farany tahaka [ny tampoka] amin’ny antso tamin’ny misasakalina, ary amin-kery avo folo heny.” 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.
Ny famerenana amin’ny laoniny ireo fahamarinana tany am-boalohany dia tanterahina amin’ny fampiharana ny fomba fiasan’ny ranonorana farany, dia ny hoe “tsipika anampy tsipika.” Rehefa tafaverina amin’ny laoniny izany, ireo fahamarinana tany am-boalohany dia mamirapiratra “in-folo heny” mihoatra noho ny tamin’ny fotoana nijeren’i Miller azy voalohany. Ny hendry izay mampiasa ny fanalahidin’ny fomba fiasa mba hamerenana amin’ny laoniny ireo fahamarinana tany am-boalohany, dia mahazo fanandramana “in-folo heny” tsara kokoa noho ireo izay mihinana ny fomba fiasan’i Babylona. Ireo izay voafafan’ilay lehilahy mitondra borosy fanadiovana loto, dia ireo izay efa niraikitra tamin’ireo lovantsofina sy fomba amam-panao izay nanarona ny fahamarinana tany am-boalohany, ka voadio hiala miaraka amin’ireo fahadisoan’ny lovantsofina sy ny fomba amam-panao izay efa niraiketany.
A false doctrine is an idol.
Ny fampianarana diso dia sampy.
“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.
“Raha mandà ny fahamarinana ny olona, dia mandà ny Mpamorona azy. Raha manitsakitsaka ny lalàn’Andriamanitra izy, dia mandà ny fahefan’ilay Mpanome ny lalàna. Mora toy ny fanaovana sampy avy amin’ny hazo na vato ihany ny manao sampy avy amin’ny fampianaran-diso sy ny teôria diso.” 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.
Ny fanambaràna natao tamin’i Efraima izay nanamarika ny fiafaran’ny fotoam-pahasoavana ho an’i Efraima, dia manasongadina ny fahamarinan’izay tanterahin’ilay lehilahy mitondra borosy fanadiovana loto rehefa mamafa ny gorodona.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efraima dia miray amin’ny sampy; avelao irery izy. Hosea 4:17.
You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.
Ianao no izay haninao, araka ny nasehon’i Daniela sy ireo tovolahy telo mendrika. Ny fanahian-dRahavavy White momba ireo izay “donto sy rendremana” dia nifandray tamin’ny tsy fahavononany sy ny tsy fahafantarany ny lanjan’ny “fahamarinana ankehitriny.” Ny fanahiany dia fanehoana ny ahiahin’i Kristy noho ireo Jiosy mpanditra tamin’ny androny, izay very tanteraka tsy nahita intsony ireo fahamarinana tany am-boalohany. Ny nofin’i Miller dia manondro ny faran’ny Isiraely ara-panahy maoderina, izay efa naseho mialoha tamin’ny alalan’ny Isiraely ara-bakiteny fahiny.
“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.
“Ny mpanora-dalàna sy ny Fariseo dia nilaza fa manazava ny Soratra Masina, nefa nohazavainy araka ny heviny sy ny lovan-tsofiny ihany izany. Nanjary nihamafy sy nitaky bebe kokoa hatrany ny fanaony sy ny fitsipiny. Raha ny heviny ara-panahy, dia tonga tahaka ny boky voaisy tombo-kase ho an’ny olona ny Tenin’Andriamanitra masina, ka nakatona tsy ho takatry ny sainy.” Signs of the Times, 17 Mey 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.
Hatramin’ny taona 1863 dia nisy haizina niandalana nipetraka teo ambonin’ny Advantisma Laodiseana, ary ny Baiboly sy ny Fanahin’ny Faminaniana dia tonga ho azy ireo tahaka ny boky voaisy tombo-kase. Vetivety mialoha ny hifaranan’ny fotoam-pitsarana dia voavaha ny tombo-kasen’ny Fanambaran’i Jesosy Kristy, ary izany no mamoaka dingam-pitsapana telo misesy izay miafara amin’ny fanesorana ireo izay mandà tsy hahafoy ny sampin’izy ireo, dia ny fomba amam-panao sy ny lovantsofina, amin’ilay lalàna Alahady izay ho avy tsy ho ela.
“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.
“Manana Mpanavotra tsy manam-petra isika, ary endrey ny hamamin’ireo vatosoa sarobidy amin’ny fahamarinana izay manambara izany ao amin’ny Tenin’Andriamanitra. Kanefa ireo firavaka sarobidy ireo dia nalevina teo ambanin’ny korontam-bato maro, dia ny lovantsofina sy ny hevi-diso mampianatra fivadiham-pinoana, izay i Satana tenany no namorona. Ny tetiny dia miasa amin-kery hafahafa eo amin’ny sain’ny olombelona mba hanamaizina ny hasarobidin’i Kristy eo imason’izay mino Azy. Ilay fahavalon’Andriamanitra sy ny olombelona dia nandatsaka ody tamin’ireo izay milaza ho mpanara-dia an’i Kristy, hany ka amin’ny maro amin’izy ireo dia azo ambara hoe: Tsy fantany ny andro namangiana azy.” Review and Herald, 16 Aogositra 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.
Ny nofin’i Miller dia mampiseho ny tantaran’ny fanorenana ireo “fahamarinana tany am-boalohany”, ny fandavan’izy ireny tatỳ aoriana, ary avy eo ny famerenana azy amin’ny laoniny amin’ny farany. Vao mialoha ny hifaranan’ny fotoam-pahasoavana dia miditra eo amin’ilay sehatra ny “Lehilahy Miborosy Vovoka”, ka manangana indray ireo fahamarinana tany am-boalohany sady mampamirapiratra azy “impolo heny” kokoa. Izany dia mitranga mandritra ny tantaran’ny Antso amin’ny Misasakalina, izay mialoha ny Antso Mafin’ny anjely fahatelo amin’ny lalàna alahady. Ny Antso amin’ny Misasakalina no manaitra sy mampisaraka ireo virijina mialoha ny lalàna alahady, tahaka ny nitiavan’ny Antso amin’ny Misasakalina nialoha ny fisokafan’ny fitsarana famotopotorana teo amin’ny tantaran’ny Millerita. Rehefa atsipy miverina ao anatin’ilay vata lehibe kokoa, izay naverina tamin’ny laoniny, ireo firavaka, dia efa tara loatra izany, satria io fisehoan-javatra io dia mitranga “aorian’ny” nanadiovana tanteraka ny gorodona.
“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.
“Ny vovoka sy ny fako nateraky ny fahadisoana dia nandevina ireo vatosoa sarobidin’ny fahamarinana; kanefa ny mpiasa ho an’ny Tompo dia mahavaha sy mampiharihary ireny harena ireny, ka olona an’arivony no hibanjina azy amin-kafaliana sy fahatahorana masina. Ny anjelin’Andriamanitra dia homba ilay mpiasa manetry tena, ka hanome fahasoavana sy fahazavana avy any an-danitra, ary olona an’arivony no hotarihina hivavaka miaraka amin’i Davida hoe: ‘Ampahirato ny masoko, mba hahitako zava-mahagaga avy amin’ny lalànao.’ Ny fahamarinana izay tsy hita sy tsy noheverina nandritra ny taona maro dia hipoitra amin-kery avy ao amin’ireo pejy voazavan’ny tenin’Andriamanitra masina. Ny fiangonana amin’ny ankapobeny, izay efa nandre, nandà, ary nanitsakitsaka ny fahamarinana, dia vao mainka hanao ratsy; fa ‘ny hendry,’ dia ireo marina fo, no hahatakatra. Misokatra ny boky, ary ny tenin’Andriamanitra dia mahatratra ny fon’ireo izay maniry hahafantatra ny sitrapony. Amin’ny antso mafy ataon’ilay anjely avy any an-danitra izay miara-miasa amin’ny anjely fahatelo, dia olona an’arivony no hifoha avy amin’ilay fahatoranana lalina izay nitana izao tontolo izao nandritra ny taona maro, ka hahita ny hatsarana sy ny hasarobidin’ny fahamarinana.” Review and Herald, 15 Desambra 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.
Ny “arivo” izay mifoha amin’izany fotoana izany dia maneho ny andian’ondrin’Andriamanitra hafa izay mbola ao Babylona, satria ny “antso mafy” dia manomboka amin’ny lalàn’ny Alahady. Ny asan’ilay “Lehilahy Borosy Famafa Vovoka” dia efa nanomboka hatramin’ny 11 Septambra 2001, ary vao mainka kokoa hatramin’ny Jolay 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.
Hoy ny apostoly hoe: “Ny Soratra Masina rehetra dia nomen’ny tsindrimandrin’Andriamanitra, ary mahasoa ho amin’ny fampianarana, ho amin’ny fananarana, ho amin’ny fanitsiana, ho amin’ny fanabeazana amin’ny fahamarinana, mba ho tanteraka ny olon’Andriamanitra ka ho voaomana tsara ho amin’ny asa tsara rehetra.” Ny Baiboly no mpanazava ny tenany. Ny andalan-teny iray dia mety ho fanalahidy hamohatra andalan-teny hafa, ary amin’izany no hampazava ny hevitra miafina ao amin’ny Teny. Amin’ny fampitahana lahatsoratra samihafa izay miresaka ny foto-kevitra iray ihany, sady dinihina amin’ny lafiny rehetra ny fifandraisany, dia hiharihary ny tena hevitry ny Soratra Masina.
“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.’
“Maro no mihevitra fa tsy maintsy manatona boky fanazavana ny Soratra Masina izy mba hahatakatra ny hevitry ny tenin’Andriamanitra, ary tsy horaisintsika ny toerana milaza fa tsy tokony hianarana ireny boky fanazavana ireny; nefa dia ilaina ny fahaiza-manavaka lehibe mba hahitana ny fahamarinan’Andriamanitra ao ambanin’ilay antontam-pitenin’olombelona. Kely tokoa ny zavatra nataon’ny fiangonana, amin’ny maha-vondrona milaza fa mino ny Baiboly azy, mba hanangonana ireo vatosoa miparitaka ao amin’ny tenin’Andriamanitra ho rojo iray lavorary misy ny fahamarinana! Ny vatosoan’ny fahamarinana dia tsy mipetraka eny ambonin’ny tany, araka ny heverin’ny maro. Ilay saina lehibe mpitarika ao amin’ny firaisan’ny ratsy dia miasa mandrakariva mba hitazona ny fahamarinana tsy ho hita maso, ary hampiseho miharihary ny hevitry ny lehibe. Ny fahavalo dia manao izay rehetra hainy hanamaizina ny fahazavan’ny lanitra amin’ny alalan’ny fizotry ny fanabeazana; fa tsy sitrany ny handrenesan’ny olona ny feon’i Jehovah manao hoe: ‘Ity no làlana, mandehana amin’izy ity.’”
“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.
“Ny vatosoa sarobidin’ny fahamarinana dia miparitaka manerana ny sahan’ny fanambarana; nefa efa nalevina teo ambanin’ny lovantsofina nentin’olombelona, teo ambanin’ny teny sy ny didin’ny olona, ary ny fahendrena avy any an-danitra dia saika noheverina ho tsy misy dikany; fa nahomby Satana tamin’ny nampino izao tontolo izao fa ny tenin’ny olona sy ny zava-bitany dia zavatra manan-danja lehibe. Jehovah Andriamanitra, Mpamorona ny tontolo maro, dia nanome ny filazantsara ho an’izao tontolo izao tamin’ny vidiny tsy manam-petra. Tamin’ny alalan’io Mpiasa masina io no nanokafana loharano mahafaly sy mamelombelona, dia fampiononana avy any an-danitra sy fanalefahana mitoetra ho an’ireo izay ho avy eo amin’ny loharanon’aina. Mbola misy lalan-dra misy fahamarinana mbola ho hita; nefa ny zavatra ara-panahy dia amin’ny ara-panahy no anavahana azy. Ny saina voasaron’ny ratsy dia tsy mahay mankasitraka ny hasarobidin’ny fahamarinana araka izay ao amin’i Jesosy.” Review and Herald, 1 Desambra 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.”
Ny asan’i Kristy, araka ny aseho ao amin’ny nofin’i Miller amin’ilay lehilahy nitondra borosy famafa vovoka, dia roa sosona. Izany dia ny hanesorana ny fahadisoana, ary hamerina amin’ny laoniny ny fahamarinana tany am-boalohany. Ny fanesorana ny fahadisoana koa dia roa sosona, satria rehefa voafafa hivoaka eo am-baravarankely ny fahadisoana, dia entiny miaraka aminy koa ireo izay misafidy ny hifikitra hatrany amin’ireo fahadisoana. Ny asam-pisarahana tanterahin’ilay lehilahy mitondra borosy famafa vovoka dia resahin’i Jeremia koa, ary mifanaraka amin’i Ranabavy White ny fanambaràny, fony izy nilaza fa: “ny mpiasan’ny Tompo dia afaka mampiharihary ireo harena ireo, ka olona an’arivony no hijery azy amin’ny hafaliana sy ny fahatahorana lalina.”
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.
Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiako indray, ka hitsangana eo anatrehako ianao; ary raha avoakanao ny sarobidy hiala amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka izy ireo no hiverina aminao, fa ianao kosa aza miverina aminy. Jeremia 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.
Ny tontolon-kevitry ny andalan-teny ao amin’i Jeremia dia miresaka amin’ireo izay niaina ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020. Tsy ilay “Dirt Brush Man” ihany no mampisaraka ny sarobidy amin’ny ratsy, fa asan’ireo izay asehon’i Jeremia koa izany, dia ireo izay aseho ho manao fanapahan-kevitra na hiverina amin’ny Tompo izy ireo na tsy hiverina. Mazava ho azy fa tsy niaraka tamin’ny Tompo izy ireo, satria raha niara-nandeha taminy izy, dia tsy hisy antony hiverenany. Rehefa miverina izy ireo ka mijoro eo anatrehan’ny Tompo, ary avy eo dia tonga vavan’Andriamanitra, dia ho nahavita asa iray mampisaraka ny sarobidy amin’ny ratsy izy ireo. Ny asan’ilay “Dirt Brush Man” dia mitaky ny fandraisan’anjaran’ny hendry. Ny asan’ilay “Dirt Brush Man” ao amin’ny nofin’i Miller dia aseho koa rehefa manadio ny famoloany i Kristy amin’ny alalan’ny fizotran’ny fanadiovana amin’ny afo.
“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.
“Rahoviana indrindra no hanombohan’ity fizotran’ny fanadiovana ity dia tsy azoko ambara, nefa tsy hanemotra ela izany. Ilay mitana ny fikororohany eny an-tànany no hanadio ny tempoliny ho afaka amin’ny fahalotoana ara-pitondrantena. Hodioviny tanteraka ny famoloany.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
Ny “dingan’ny fanadiovana” farany dia nanomboka tamin’ny volana Jolay 2023, ary io no dingan’ny fanadiovana ao amin’ny Malakia toko fahatelo.
“Malachi 3:1–4 quoted.
“Malakia 3:1–4 no voatonona.
“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.
“Misy asa fanadiovana sy fanamasinana mitranga eo amin’ny vahoakan’Andriamanitra, ary ny Tompon’ny maro no nametraka ny tànany amin’izao asa izao. Ity dingana ity dia tena mafy sedra ho an’ny fanahy, nefa ilaina izany mba hanesorana izay rehetra fahalotoana. Ilaina ny fizahan-toetra mba hampanatonana antsika amin’ny Rain-tsika any an-danitra, amin’ny fankatoavana ny sitrapony, mba hahafahantsika manolotra fanatitra ho an’i Jehovah amin’ny fahamarinana. Tsy maintsy tohizana ny asan’Andriamanitra amin’ny fanadiovana sy fanamasinana ny fanahy mandra-panetren’ireo mpanompony fatratra, sy hahafatesany amin’ny tena amin’ny fomba lalina, ka rehefa antsoina ho amin’ny fanompoana mavitrika izy, dia hanana maso tokana ho amin’ny voninahitr’Andriamanitra.” Review and Herald, 10 Aprily 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.
Ny nofy faharoan’i Miller dia manondro ny famerenana amin’ny laoniny ireo fahamarinana tany am-boalohany, ary miaraka amin’izany koa ny famerenana amin’ny laoniny ny vahoaka iray izay efa naely. Ny nofy faharoan’i Nebokadnezara kosa dia manondro ny famerenana amin’ny laoniny ny fanjakany. Ny nofin’i Miller dia miresaka ny fandevenana ireo fahamarinana tany am-boalohany amin’ny fanehoana izany fahamarinana izany ho “naely.” Ny teny hoe “naely” dia tandindon’ny “fotoana fito.” Ny nofin’i Nebokadnezara dia momba ny “fanaely” ny “fotoana fito.” Nebokadnezara dia apetraka eo amin’ny fotoanan’ny farany amin’ny taona 1798, ary eo izy no misolo tena lehilahy niova fo. Miller no tandindon’ny “hendry” amin’ny taona 1798.
We will continue Miller’s dream in the next article.
Hotohizaintsika ao amin’ny lahatsoratra manaraka ny nofin’i 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.
«Rehefa antsoina isika mba tsy hitovy hevitra amin’ny hafa, na ny hafa maneho ny tsy fitovian-keviny amin’ny antsika, dia tokony haneho toe-panahy kristiana isika, ary hitandrina mba hasongadina ity zava-misy ity: fa afaka ny hangina sy ho marina isika; fa ny fahamarinana dia mahazaka fizahana. Arakaraka ny handinihana azy no vao mainka hiseho mamirapiratra ny fahazavany. Tsy sitraky ny Tompo izay rehetra manitra hasiahana sy henjana, ary apetrany ny fananarany amin’ireo izay manary fanamavoana sy fanaratsiana amin’ireo izay tsy mitovy hevitra aminy, ka mampiseho azy ireo amin’ny endrika ratsy indrindra azo atao. Ny lanitra manontolo dia mijery ireo izay manao izany tahaka ny nijeren’ny Lanitra ny Fariseo, ary milaza azy ho tsy mahalala na ny Soratra Masina na ny herin’Andriamanitra. Ny fahavalon’ny fahamarinana tsy mahavita manao ny fahamarinana ho fahadisoana. Mety hanitsakitsaka ny fahamarinana izy, ary hieritreritra fa satria nariany izy ka norakofany korontam-bato, dia resy; nefa Andriamanitra dia hanetsika ny sasany amin’ireo mahatoky aminy mba hanao tahaka izay nataon’i Kristy fony Izy tetỳ an-tany,—hanala ny korontam-bato, ary hamerina ny fahamarinana amin’ny toerana sahaza azy ao anatin’ny rafitry ny fahamarinana.
“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.
“Ao anatin’ireo antokon’olona izay anaovana ny fahamarinana ho resaka iadian-kevitra, dia hisy ireo izay hanohitra ny zavatra rehetra izay tsy notanany ho fahamarinana; ary raha mbola mamelona tena amin’ny fiheverana izy fa fahadisoana ihany no toheriny, dia mila mihaino amin’ny sofina tsy mitanila izy, mba hahazoany izay atao hoe fahamarinana, ka tsy hanolotra amin’ny fomba diso na handika vilana izay voalaza. Eo anoloany ny ohatry ny olona tamin’ny vanim-potoana rehetra izay niady tamin’ny fahamarinana, ka tamin’izany dia nandà ny saina (sic) avy amin’Andriamanitra ho fanoherana ny tenany. Ho mavesatra ny andraikitra hitoetra amin’ireo olona izay nanana fahazavana lehibe sy fahafahana lehibe, nefa mbola tsy nahomby tamin’ny nijoro tanteraka tamin’ny lafin’ny Tompo. Raha sahy mijoro tanteraka amin’ny lafin’ny Tompo izy, dia hotehirizina ao amin’ny fahitsiana, na dia antsoina hijoro irery aza. Izy no hampahery azy hijoro amim-pahasahiana, amin’ny fahadiovana sy ny fahitsiana, ka hiady ho an’ny foto-kevitry ny fahamarinana tsy voakolokolo. Izy no hanohana azy amin’ny ady ho an’izay marina satria marina izany, na dia lavo teny an-dalambe aza ny rariny, ary tsy afaka niditra ny hitsiny. Ho fantany izay madio sy tsy misy loto, sady mifanaraka amin’ny fiainan’i Kristy, ka tsy hiala amin’ny foto-kevitra madio indrindra amin’ny fivavahana kristiana izy, na amin’ny fanahy, na amin’ny teny, na amin’ny asa, na dia mijoro manohitra tsy ny tsy fahalalana ihany aza, fa na dia ireo olona voaofana sy za-draharaha aza, izay mampiasa ny fiadian’ny famitahan-kevitra mba hampanginana azy. Ao anatin’izany fifandirana rehetra ataon’ny fahadisoana amin’ny fahamarinana izany dia hotehirizina izy, sady hahazo hihazona fitondran-tena toy izany ka tsy hahavaly na hahatohitra azy ny fahavalony. Hijoro tahaka ny vatolampy amin’ny foto-kevitra izy, ka handà tsy hifandefitra amin’olona na iza na iza, nefa mbola hitahiry ny toe-panahy izay tokony hampiavaka ny Kristiana rehetra.”
“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.
“Izay manaraka an’i Kristy dia hanavaka ny masina sy ny mahazatra, ary hifikitra amin’ny porofo marina momba ny toetra sy ny asan’ny olona iray, fa hoy Kristy: ‘Ny voany no hahafantaranareo azy.’ Ny Kristiana dia handroso eo anivon’ny fanoherana isan-karazany rehetra. Hanao tsinontsinona ny fandokafana izy satria avy amin’i Satana izany. Hahalana azy ny fiampangana satria fiadian’ny ratsy izany. Tsy hikolokolo fialonana na hanaram-po amin’ny fanandratana ny tena izy ireo, satria ireo no toetran’ilay fahavalon’Andriamanitra sy ny olombelona. Tsy ho hita ho mpitsikilo izy ireo; satria nampiasain’i Satana ny Jiosy izay nohamavoina tamin’ny fanaovana izany asa izany hanohitra an’i Jesosy. Tsy hanaraka ny rahalahiny amin’ny riaka fanontaniana izy ireo tahaka ny nanarahan’ny Jiosy an’i Kristy, mba hamandrihana Azy amin’ny teniny sy hampahatezitra Azy hiteny zavatra maro, mba hahazoany manao Azy ho meloka noho ny teny iray.” Home Missionary, 1 Septambra 1894.