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.
A fi àlá William Miller sínú ìwé *Early Writings*, nítorí náà ó wà lábẹ́ ìtúpalẹ̀ àti ìlò àsọtẹ́lẹ̀ kan náà tí a nílò kí akẹ́kọ̀ọ́ tí ń wá láti pín Ọ̀rọ̀ òtítọ́ ní òtítọ́ lè ṣe é. A ti gbé àlá náà kalẹ̀ ní ọ̀pọ̀lọpọ̀ ìgbà jù lọ láti ọ̀dọ̀ *Future for America* ní ọ̀pọ̀ ọdún sẹ́yìn, ṣùgbọ́n níhìn-ín a ń fi í sínú ìkẹ́kọ̀ọ́ “ìbísí ìmọ̀,” tí a ṣí sílẹ̀ ní “àkókò òpin” ní ọdún 1798. Àlá náà sọ̀rọ̀ nípa ìtàn iṣẹ́ ìránṣẹ́ náà tí ó ṣojú fún ìmọ̀ tí a mú pọ̀ sí i. Ó ṣe àfihàn ìsopọ̀ kan láàárín àwọn ìṣípò ìṣẹ̀lẹ̀ ìhìnrere áńgẹ́lì kìn-ín-ní àti ti ẹ̀kẹta.
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.
Àlá William Miller fi iṣẹ́ rẹ̀ hàn, a sì ṣàpẹẹrẹ iṣẹ́ rẹ̀ nípasẹ̀ iṣẹ́ Mose ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́. Ìmúṣẹ àlá Miller ní àwọn ọjọ́ ìkẹyìn, ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ iṣẹ́ Kristi ní àwọn ọjọ́ ìkẹyìn Ísírẹ́lì àtijọ́. Iṣẹ́ tí Kristi ṣe ní òpin Ísírẹ́lì àtijọ́, dúró fún iṣẹ́ tí Kristi ń ṣe ní àwọn ọjọ́ ìkẹyìn Ísírẹ́lì ti ẹ̀mí. Nínú àlá Miller, iṣẹ́ tí a ṣe ní àwọn ọjọ́ ìkẹyìn ni a ṣàfihàn gẹ́gẹ́ bí ẹni pé “Ọkùnrin Fẹ́lẹ̀ Erùpẹ̀” ló ń ṣe é. Ó ṣe pàtàkì gidigidi láti mọ àlá Miller gẹ́gẹ́ bí àsọtẹ́lẹ̀ ìmúṣẹ Igbe Ọganjọ́ ní àwọn ọjọ́ ìkẹyìn. Ó tún ṣe pàtàkì gidigidi láti mọ̀ pé iṣẹ́ Kristi fún Ísírẹ́lì àtijọ́ ní àwọn ọjọ́ ìkẹyìn wọn ṣàpẹẹrẹ iṣẹ́ “Ọkùnrin Fẹ́lẹ̀ Erùpẹ̀” nínú àlá 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.
Apá kan nínú iṣẹ́ Kristi tí ó ṣe pàtàkì kí a kíyèsi ni pé, kì í ṣe pé Ó ṣí àwọn òtítọ́ tí a ti sin mọ́ láti àkókò Mose nìkan, ṣùgbọ́n Kristi tún fi ìgbà kan náà gbé àwọn òtítọ́ àkọ́kọ́ wọ̀nyẹn ga. Nípa bẹ́ẹ̀, Ó fi àpẹẹrẹ lélẹ̀ pé nígbà tí àwọn ènìyàn Ọlọ́run bá mú àlá Miller ṣẹ ní àwọn ọjọ́ ìkẹyìn, àwọn òtítọ́ tí a fi ìdí múlẹ̀ nípasẹ̀ iṣẹ́ Miller yóò jẹ́ fífẹ̀ sí i ju bí a ti lóye wọn ní ìbẹ̀rẹ̀ lọ.
“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.
“Ní àkókò Olùgbàlà, àwọn Júù ti bo àwọn iyebíye òtítọ́ tí ó ṣeyebíye mọ́lẹ̀ tó bẹ́ẹ̀ pẹ̀lú àkójọpọ̀ àṣà àti àròsọ, tí kò fi ṣeé ṣe láti yà òtítọ́ sí mímọ̀ kúrò nínú irọ́. Olùgbàlà wá láti kó àkójọpọ̀ ìgbàgbọ́ asán àti àwọn àṣìṣe tí a ti fọwọ́ mú pẹ́ rẹ́ kúrò, àti láti fi àwọn iyebíye ọ̀rọ̀ Ọlọ́run sínú àgbékalẹ̀ òtítọ́. Kí ni Olùgbàlà yóò ṣe bí ó bá wá sọ́dọ̀ wa nísinsin yìí gẹ́gẹ́ bí ó ti wá sọ́dọ̀ àwọn Júù? Yóò ní láti ṣe irú iṣẹ́ kan náà nípa kíkó àkójọpọ̀ àṣà àti ayẹyẹ ìsìn kúrò. Inú àwọn Júù bàjẹ́ gidigidi nígbà tí ó ṣe iṣẹ́ yìí. Wọ́n ti pàdánù ìrí ojú sí òtítọ́ àkọ́kọ́ ti Ọlọ́run, ṣùgbọ́n Kristi tún mú un wá sí ìwòye lẹ́ẹ̀kan sí i. Iṣẹ́ wa ni láti gba àwọn òtítọ́ iyebíye ti Ọlọ́run nídè kúrò lọ́wọ́ ìgbàgbọ́ asán àti àṣìṣe. Iṣẹ́ ńlá wo ni a ti fi lé wa lọ́wọ́ nínú ìhìnrere!” 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”.
Lónìí, ọkùnrin ìgbálẹ̀-erùpẹ̀ náà (Kristi) ń ṣe “iṣẹ́ kan náà ní pípa àwàdì ìbílẹ̀ àti ayẹyẹ kúrò” gẹ́gẹ́ bí Kìnìún ẹ̀yà Júdà (Kristi) ti ṣe ní àkókò àwọn Júù. Nínú àlá Miller, àwọn iyebíye òtítọ́ tí a tò ní pípé nínú àpótí ọ̀rọ̀ Ọlọ́run, di bò mọ́ àwàdì àti àwọn iyebíye àròpò. A ní láti mú àwọn iyebíye wọ̀nyí jáde kúrò nínú àwàdì, kí a sì fi wọ́n padà sínú àpótí ńlá ọ̀rọ̀ Ọlọ́run ní àkókò Èkún Ọ̀ganjọ́ ti àwọn ọjọ́ ìkẹyìn, nítorí nígbà tí Miller wo àwọn iyebíye tí a ti tún ṣe padà sínú àpótí ńlá náà, ó “ké pẹ̀lú ayọ̀ gidigidi, ìké náà sì jí” í. Àlá Miller ṣẹlẹ̀ ní ọdún 1847, ọdún mẹ́ta lẹ́yìn Èkún Ọ̀ganjọ́ ti áńgẹ́lì àkọ́kọ́, nítorí náà jíjí rẹ̀ nínú àlá náà ni Èkún Ọ̀ganjọ́ ti àwọn ọjọ́ ìkẹyìn. Èkún Ọ̀ganjọ́ náà ni àwọn ẹlẹ́rìí méjì ń kéde, àwọn tí ẹranko tí ó gòkè láti inú kòtò àìnísàlẹ̀ pa, tí wọ́n sì kú sí ojú pópó fún ọjọ́ mẹ́ta àtààbọ̀, títí a fi ṣètò wọn pọ̀, lẹ́yìn náà a mú wọn wá sí ìyè nínú àfonífojì àwọn egungun gbígbẹ tí ó kú, a sì gbé wọn sókè gẹ́gẹ́ bí àsíá. Àlá Miller ni a mú ṣẹ lórí ojú pópó náà, àti nínú àfonífojì kan náà tí ó tọ́ka sí gẹ́gẹ́ bí “yàrá rẹ̀.”
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.
Nínú ìtàn àwọn Millerite, Olúwa lò Miller láti fi ìdí àwọn òtítọ́ àkọ́kọ́ ti Adventism múlẹ̀, ṣùgbọ́n àlá rẹ̀ fi hàn pé bí àkókò ti ń lọ, a óò sin àwọn òtítọ́ wọ̀nyẹn mọ́lẹ̀. Ìṣẹ̀lẹ̀ yìí, ìyẹn pípa ìdọ̀tí àṣà àtọwọ́dọ́wọ́ àti ìṣe ìbílẹ̀ kúrò, ni Kristi ṣe ní òpin Ísírẹ́lì àtijọ́, àti ní ṣíṣe bẹ́ẹ̀ ó ṣe àpẹẹrẹ ìmúṣẹ́ ìkẹyìn àlá 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.
Àwọn Júù ti ṣàìfiyèsí “òtítọ́ ìbẹ̀rẹ̀ ti Ọlọ́run, ṣùgbọ́n Kristi tún mú un wá sí ìwòye,” ó sì dá iṣẹ́ Rẹ̀ mọ̀ gẹ́gẹ́ bí “iṣẹ́ wa.” Iṣẹ́ wa ni “láti tú àwọn òtítọ́ iyebíye ti Ọlọ́run sílẹ̀ kúrò nínú àbùkù àgbọ̀ràn àti àṣìṣe.” Àlá William Miller fi ìṣàwárí, ìfihàn àti ìkọ̀sílẹ̀, àti ìmúpadàbọ̀sípò àwọn òtítọ́ ìbẹ̀rẹ̀ hàn. Kí iṣẹ́ ìmúpadàbọ̀sípò lè ṣeé ṣe, Kristi fi òtítọ́ sí inú “ìtòlẹ́sẹẹsẹ òtítọ́.” “Ìtòlẹ́sẹẹsẹ òtítọ́” fún William Miller ni ìmọ̀ rẹ̀ nípa agbára méjì tí ń sọ di ahoro, ìyẹn keferi àti ètò póòpù. Ní àwọn ọjọ́ ìkẹyìn, “ìtòlẹ́sẹẹsẹ òtítọ́” ni agbára mẹ́ta tí ń sọ di ahoro: dragoni, ẹranko náà, àti wòlíì èké.
“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.
“Nígbà tí Kristi wá sí ayé láti fi ẹ̀sìn tòótọ́ hàn gẹ́gẹ́ bí àpẹẹrẹ, àti láti gbé àwọn ìlànà tí ó yẹ kí wọ́n máa ṣàkóso ọkàn àti ìṣe ènìyàn ga, irọ ti mú gbòǹgbò jinlẹ̀ tó bẹ́ẹ̀ nínú àwọn tí wọ́n ti ní ìmọ́lẹ̀ púpọ̀ tó bẹ́ẹ̀, tí wọn kò sì tún mọ ìmọ́lẹ̀ náà mọ́, bẹ́ẹ̀ ni wọn kò ní ìfẹ́kúfẹ̀ẹ́ láti fi àṣà ìbílẹ̀ sílẹ̀ nítorí òtítọ́. Wọ́n kọ Olùkọ́ ọ̀run náà, wọ́n kan Olúwa ògo mọ́ àgbélébùú, kí wọ́n lè pa àṣà àti àpilẹ̀kọ tiwọn mọ́. Ẹ̀mí kan náà gan-an ni a ń fi hàn nínú ayé lónìí. Àwọn ènìyàn kórìíra láti ṣàyẹ̀wò òtítọ́, kí àṣà wọn má bàa darú, kí a sì má bàa mú ètò tuntun kan wọlé. Nínú ẹ̀dá ènìyàn, ìfarapa déédéé wà sí aṣìṣe, àwọn ènìyàn sì ní ìtẹ́sí nípa ti ara láti gbé èrò àti ìmọ̀ ènìyàn ga gidigidi, nígbà tí a kò mọ tàbí mọyì ohun tí í ṣe ti Ọlọ́run àti ti ayérayé.” 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.
Bí Kristi bá wá sí ayé lónìí, Yóò rí “ẹ̀mí kan náà pátápátá” ti gbígbé àwọn èrò ènìyàn àti ìmọ̀ ènìyàn ga, èyí tí ó fi àṣà ìbílẹ̀ dípò òtítọ́. Nínú àlá Miller, ní àwọn ọjọ́ ìkẹyìn, Kristi ń bọ̀ gẹ́gẹ́ bí ọkùnrin fẹ́lẹ̀ ìdọ̀tí láti ṣe iṣẹ́ kan náà yẹn gan-an. Nígbà tí iṣẹ́ Rẹ̀ gẹ́gẹ́ bí ọkùnrin fẹ́lẹ̀ ìdọ̀tí bá parí, àwọn iyebíye àkọ́kọ́ yóò tàn ní ìmọ́lẹ̀ tó pọ̀ ju oòrùn lọ ní ìlọ́po mẹ́wàá, gẹ́gẹ́ bí àwọn ẹlẹ́rìí méjì, tí Miller ṣojú fún, ṣe jí ní ìpè igbe ńlá náà.
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.
Ètò òtítọ́ tí a fi fún Miller ni ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ ti agbára méjì tí ń mú ìparun wá, àti ètò òtítọ́ tí a fi fún Future for America ni ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ ti agbára mẹ́ta tí ń mú ìparun wá. “Kọ́kọ́rọ́” tí a so mọ́ àpótí náà ni ọ̀nà pàtó náà tí a ṣí sílẹ̀ tí a sì fi fún Miller, àti lẹ́yìn náà fún 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.
“Bọ́tìní ìmọ̀ ní ọjọ́ Kristi ni a ti gbà kúrò lọ́wọ́ àwọn tí ó yẹ kí wọ́n ti dì í mú láti ṣí ilé ìṣúra ọgbọ́n tí ó wà nínú Ìwé Mímọ́ Majẹmu Láéláé. Àwọn rábì àti àwọn olùkọ́ ti fẹ́rẹ̀ẹ́ ti pa ìjọba ọ̀run mọ́ kúrò lọ́dọ̀ àwọn tálákà àti àwọn tí a pọ́n lójú, wọ́n sì fi wọ́n sílẹ̀ kí wọ́n bàjẹ́. Nínú àwọn ìwàásù Rẹ̀, Kristi kò mú ọ̀pọ̀ nǹkan wá síwájú wọn lẹ́ẹ̀kan ṣoṣo, kí ó má bàa da ọkàn wọn rú. Ó sọ gbogbo kókó ọ̀rọ̀ di mímọ́, ó sì yàtọ̀ gbangba. Kò kẹ́gàn àtúnsọ àwọn òtítọ́ àtijọ́ tí wọ́n sì mọ̀ dáadáa nínú àwọn àsọtẹ́lẹ̀, bí wọ́n bá lè sin ète Rẹ̀ láti gbin àwọn èrò sínú wọn.”
“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.
“Kristi ni Olùdásílẹ̀ gbogbo àwọn iyebíye òtítọ́ àtijọ́. Nípasẹ̀ iṣẹ́ ọ̀tá ni a ti yí àwọn òtítọ́ wọ̀nyí kúrò ní ipò wọn. A ti ya wọ́n sọ́tọ̀ kúrò ní ipò tòótọ́ wọn, a sì fi wọ́n sínú àgbékalẹ̀ àṣìṣe. Iṣẹ́ Kristi ni láti tún wọn ṣe, kí ó sì fi àwọn iyebíye náà múlẹ̀ nínú àgbékalẹ̀ òtítọ́. Àwọn ìlànà òtítọ́ tí Òun tìkára Rẹ̀ ti fi fún ayé láti bù kún un ni, nípasẹ̀ iṣẹ́ Satani, a ti sin wọ́n, ó sì dà bí ẹni pé wọ́n ti parun pátápátá. Kristi gbà wọ́n là kúrò nínú pàǹtírí àṣìṣe, Ó sì fún wọn ní agbára tuntun tí ó kún fún ìyè, Ó sì pa á láṣẹ fún wọn láti tàn bí àwọn ohun ọ̀ṣọ́ iyebíye, kí wọ́n sì dúró ṣinṣin títí láé.”
“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.
“Kristi funra Rẹ̀ lè lo èyíkéyìí nínú àwọn òtítọ́ àtijọ́ wọ̀nyí láì yá kódà ìpín kékeré jùlọ, nítorí Òun ni ó dá gbogbo wọn sílẹ̀ láti ìbẹ̀rẹ̀. Òun ni ó ti fi wọ́n sínú ọkàn àti èrò inú ìran kọ̀ọ̀kan, àti nígbà tí Ó wá sí ayé wa, Ó tún ṣètò wọn, Ó sì fi ìyè mú àwọn òtítọ́ tí ó ti di òkú padà, ní fífi wọ́n di alágbára sí i fún àǹfààní àwọn ìran tí ń bọ̀. Jesu Kristi ni ẹni tí ó ní agbára láti gba àwọn òtítọ́ náà kúrò nínú àhoro ìdọ̀tí, kí Ó sì tún fi wọ́n fún ayé lẹ́ẹ̀kan sí i pẹ̀lú tútù àti agbára tí ó ju ti ìpilẹ̀ṣẹ̀ wọn lọ.” 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.
Ó yẹ kí a kíyèsí nínú ìpínrọ̀ ìkẹyìn náà pé kọ́kọ́rọ́ tí Kristi lò ní òpin Ísírẹ́lì ìgbàanì ni láti ṣí Májẹ̀mú Láéláe. Kọ́kọ́rọ́ ọ̀nà ìmúlò Miller ṣí àpótí Májẹ̀mú Láéláe àti Májẹ̀mú Tuntun, ṣùgbọ́n ní àwọn ọjọ́ ìkẹyìn, ní ìparí àlá rẹ̀, àpótí náà tóbi sí i. Kọ́kọ́rọ́ ọ̀nà ìmúlò ní àwọn ọjọ́ ìkẹyìn kì í ṣe pé ó ń ṣí Májẹ̀mú Láéláe àti Májẹ̀mú Tuntun nìkan, ṣùgbọ́n ó tún ń ṣí Ẹ̀mí Àsọtẹ́lẹ̀ pẹ̀lú. Ṣíṣí ìdìmọ́ Ìfihàn Jésù Kristi, díẹ̀ ṣáájú ìpèníjà àánú, ni Kìnìún ẹ̀yà Júdà ń ṣe, ẹni tí a ṣàfihàn nínú àlá Miller gẹ́gẹ́ bí ọkùnrin fẹ́lẹ̀ erùpẹ̀. Sister White fi hàn pé iṣẹ́ ọkùnrin fẹ́lẹ̀ erùpẹ̀ náà máa ń ṣẹlẹ̀ díẹ̀ ṣáájú ìpèníjà àánú.
“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.
“Oluwa fi ìran kan hàn mí, ní January 26, èyí tí èmi yóò sọ. Mo rí i pé àwọn kan nínú àwọn ènìyàn Ọlọ́run jẹ́ aṣiwèrè, wọ́n sì wà ní ipò òòjọ́; wọ́n sì jí ní ìdajì péré, wọn kò sì mọ àkókò tí a ń gbé yìí; àti pé ‘ọkùnrin’ tí ó ní ‘fẹ́lẹ̀ erùpẹ̀’ ti wọlé, àti pé àwọn kan wà nínú ewu kí a gbá wọn kúrò. Mo bẹ Jésù pé kí ó gbà wọ́n là, kí ó fi wọ́n sílẹ̀ díẹ̀ sí i, kí ó sì jẹ́ kí wọ́n rí ewu búburú wọn, kí wọ́n lè múra tán kí ó tó di pé ó ti pẹ́ títí láé. Áńgẹ́lì náà wí pé, ‘Ìparun ń bọ̀ bí ìjì líle alágbára.’ Mo bẹ áńgẹ́lì náà pé kí ó ṣàánú, kí ó sì gbà àwọn tí wọ́n fẹ́ ayé yìí, tí wọ́n sì di mọ́ ohun ìní wọn, tí wọn kò sì fẹ́ tú ara wọn sílẹ̀ kúrò lọ́dọ̀ wọn, kí wọ́n sì rúbọ wọn láti mú kí àwọn ojiṣẹ́ náà yara sí ọ̀nà wọn láti bọ́ àwọn àgùntàn tí ebi ń pa, tí wọ́n ń ṣègbé nítorí àìní oúnjẹ ẹ̀mí.”
“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.
“Bí mo ti ń wo àwọn ọkàn tálákà tí ń kú nítorí àìní òtítọ́ ìsinsìnyí, àti pé àwọn kan tí wọ́n jẹ́wọ́ pé àwọn gbà òtítọ́ náà gbà ń jẹ́ kí wọ́n kú, nípa dídi àwọn ohun èlò tí ó yẹ mú kí a lè mú iṣẹ́ Ọlọ́run lọ síwájú, ìran náà dùn mí jù láti fara dà á, mo sì bẹ áńgẹ́lì náà pé kí ó mú un kúrò lọ́dọ̀ mi. Mo rí i pé nígbà tí ìdí iṣẹ́ Ọlọ́run béèrè díẹ̀ nínú ohun ìní wọn, gẹ́gẹ́ bí ọ̀dọ́kùnrin tí ó tọ̀ Jesu wá, [Matthew 19:16–22.] wọ́n lọ kúrò ní ìbànújẹ́; àti pé láìpẹ́, ìjìyà àkúnya tí ń ṣàn já yóò kọjá lórí wọn, yóò sì gbá gbogbo ohun ìní wọn lọ pátápátá, lẹ́yìn náà yóò sì ti pẹ́ jù láti rúbọ ohun ayé, kí wọ́n sì kó ìṣúra pamọ́ sí ọ̀run.” 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.
“Okùn ìfìyà tí ń kún àkúnya” jẹ́ ààmì òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, iṣẹ́ ọkùnrin ìgbálẹ̀ erùpẹ̀ nínú àlá Miller sì ń ṣẹlẹ̀ ní kété ṣáájú kí àkókò ìdánwò tó parí. Nígbà tí Ó bá ti fọ yàrá náà mọ́ tán, nígbà náà ni Ó tún ju àwọn iyebíye náà padà sínú àpótí ńlá náà, wọ́n sì nígbà náà máa tàn ní ìmọ́lẹ̀ tí ó pọ̀ ní ìgbà mẹ́wàá ju oòrùn lọ. A rí Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà pé wọ́n sàn ní ìgbà mẹ́wàá ju àwọn yòókù lọ.
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.
Ní òpin àwọn ọjọ́ tí ọba ti sọ pé kí a mú wọn wọlé, olórí àwọn ìwẹ̀fà sì mú wọn wá síwájú Nebukadnessari. Ọba sì bá wọn sọ̀rọ̀; nínú wọn gbogbo, a kò sì rí ẹni tí ó dàbí Daniẹli, Hananiah, Mishaeli, àti Asariah: nítorí náà wọ́n dúró níwájú ọba. Nínú gbogbo ọ̀ràn ọgbọ́n àti ìmòye tí ọba béèrè lọ́wọ́ wọn, ó rí wọn pé wọ́n dára jù lọ ní ìlọ́po mẹ́wàá ju gbogbo àwọn aláwọ̀ṣẹ̀ àti àwọn awòràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ. Daniẹli 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.
“Ìkẹyìn àwọn ọjọ́,” fún Dáníẹ́lì, ṣojú ìdánwò pàtàkì náà níbi tí Nebukadinésárì ti dá ìdájọ́, ìdánwò náà sì jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú ní àwọn ọjọ́ ìkẹyìn. Àwọn òtítọ́ ìbẹ̀rẹ̀ àti ìpìlẹ̀ yóò tàn mọ́lẹ̀ ní ìlọ́po mẹ́wàá síi nígbà tí a bá tún wọn mú padà bọ̀ sípò ní àwọn ọjọ́ ìkẹyìn, ju bí wọ́n ti tàn nígbà tí a kọ́kọ́ mọ̀ wọ́n. Àwọn òtítọ́ náà, àti àwọn ọlọ́gbọ́n tí ó lóye àwọn òtítọ́ wọ̀nyí ní àwọn ọjọ́ ìkẹyìn, yóò tàn mọ́lẹ̀ ní ìlọ́po mẹ́wàá síi ní àkókò òjò ìkẹyìn, èyí tí í ṣe àtúnṣe Ìkéde Àárín Òru.
“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.
“Ẹ ń fi ìbọ̀wá Olúwa jìnnà jù. Mo rí i pé òjò ìkẹ́yìn ń bọ̀ wá bí [lójijì gẹ́gẹ́ bí] igbe ọ̀gànjọ́ òru, pẹ̀lú agbára tó pọ̀ ní ìlọ́po mẹ́wàá.” 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.
Ìmúpadàbọ̀sípò àwọn òtítọ́ àkọ́kọ́ ni a ń mú ṣẹ nípasẹ̀ lílo ọ̀nà ìṣe òjò ìkẹyìn ti “ìlà lé lórí ìlà.” Nígbà tí a bá ti mú wọn padàbọ̀sípò, àwọn òtítọ́ àkọ́kọ́ náà máa ń tàn “ìlọ́po mẹ́wàá” ju bí wọ́n ti rí lọ nígbà tí Miller kọ́kọ́ wo wọn. Àwọn ọlọ́gbọ́n tí wọ́n ń lo kọ́kọ́rọ́ ọ̀nà ìṣe láti mú àwọn òtítọ́ àkọ́kọ́ padàbọ̀sípò, wọn gba ìrírí kan tí ó “dára ju ní ìlọ́po mẹ́wàá” àwọn tí wọ́n jẹ ọ̀nà ìṣe Bábílónì lọ. Àwọn tí a fi ìgbálẹ̀ ẹlẹ́gbin gbá kúrò, ni àwọn tí wọ́n ti di mọ́ àṣà àti ìṣe tí ó ti bo òtítọ́ àkọ́kọ́ mọ́lẹ̀, tí a sì ń wẹ̀ wọ́n kúrò papọ̀ pẹ̀lú àwọn àṣìṣe àṣà àti ìṣe tí wọ́n ti di mọ́.
A false doctrine is an idol.
Ẹ̀kọ́ èké jẹ́ òrìṣà.
“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.
“Nínú kíkọ òtítọ́ sílẹ̀, ènìyàn ń kọ Ẹni tí ó jẹ́ Orísun rẹ̀ sílẹ̀. Nípa tẹ ẹsẹ̀ mọ́ òfin Ọlọ́run, wọ́n ń sẹ àṣẹ Ẹni tí ó fi òfin náà lélẹ̀. Ó rọrùn gan-an láti fi ẹ̀kọ́ èké àti èrò àròjinlẹ̀ èké dá òrìṣà sílẹ̀ gẹ́gẹ́ bí ó ti rọrùn láti ṣe òrìṣà láti inú igi tàbí òkúta.” 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.
Ìkéde sí Efraimu tí ó fi àmì sí ìparí àkókò àánú fún Efraimu, tẹnumọ́ òtítọ́ ohun tí ọkùnrin tó ń fi búrúùṣì erùpẹ̀ ṣe nígbà tí ó bá ń gbá ilẹ̀.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Éfúrámù ti so ara rẹ̀ mọ́ àwọn òrìṣà-àwòrán: fi í sílẹ̀. Hoṣea 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.
Ohun tí ẹ bá jẹ ni ẹ jẹ gan-an, gẹ́gẹ́ bí a ti fi hàn nínú ìtàn Dáníẹ́lì àti àwọn akíkanjú mẹ́ta náà. Àníyàn Sister White nípa àwọn tí wọ́n jẹ́ “òmùgọ̀ tí wọ́n sì sùn gbọ̀n” jẹ́ ní ti àìní ìmúrasílẹ̀ wọn, àti àìní ìmòye wọn nípa ìjẹ́pàtàkì “òtítọ́ ìsinsìnyí.” Àníyàn rẹ̀ jẹ́ ìfihàn ìbànújẹ Kristi fún àwọn Júù oníjàmbá-ọrọ̀ ti ọjọ́ àti àkókò rẹ̀, tí wọ́n ti pàdánù ìríran àwọn òtítọ́ àkọ́kọ́ pátápátá. Àlá Miller tọ́ka sí òpin Ísírẹ́lì ẹ̀mí òde-òní, èyí tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Ísírẹ́lì àtijọ́ gidi.
“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.
“Àwọn akọ̀wé àti àwọn Farisi jẹ́wọ́ pé àwọn ń túmọ̀ Ìwé Mímọ́, ṣùgbọ́n wọ́n túmọ̀ wọn gẹ́gẹ́ bí ìrònú àti àṣà ìbílẹ̀ tiwọn. Àṣà àti òwe-ìlànà wọn sì ń di kíkún fún ìlòkìkí àti ìnira sí i ní ìgbà gbogbo. Ní ìtumọ̀ ẹ̀mí rẹ̀, Ọ̀rọ̀ mímọ́ náà di bí ìwé tí a fi èdìdì dì fún àwọn ènìyàn, tí a pa mọ́ kúrò ní òye wọn.” Signs of the Times, May 17, 1905.
A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.
Òkùnkùn tí ń ṣàkóso lọ́nà ìlọsíwájú ti bo Adventismu Laodíkea láti ọdún 1863, àti Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ ti di fún wọn bí ìwé tí a fi èdìdì dì. Díẹ̀ kí àyè ìdánwò tó parí, Ìfihàn Jésù Kristi ni a tú èdìdì rẹ̀ sílẹ̀, ó sì mú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta wá, èyí tí ó parí pẹ̀lú pé àwọn tí wọ́n kọ̀ láti fi àwọn òrìṣà àṣà àti ìbílẹ̀ wọn sílẹ̀ ni a ó gbá kúrò nígbà òfin Ọjọ́-Àìkú tí ó ń bọ̀ láìpẹ́.
“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.
“A ní Olùdárapadà aláìlópin, ó sì ṣe iyebíye tó bẹ́ẹ̀ ni àwọn òkúta iyebíye òtítọ́ tí ń jẹ́rìí sí èyí nínú ọ̀rọ̀ Ọlọ́run. Ṣùgbọ́n a ti sin àwọn ohun ọ̀ṣọ́ iyebíye wọ̀nyí sábẹ́ àkójọpọ̀ àjẹ́kù, ti àṣà ìbílẹ̀, ti àwọn ẹ̀kọ́ àṣìṣe, tí Sátánì fúnra rẹ̀ ti pilẹ̀ṣẹ̀. Àwọn ọgbọ́n ẹ̀tàn rẹ̀ ń ṣiṣẹ́ pẹ̀lú agbára àjèjì kan lórí ọkàn ènìyàn láti bo ìyìnrere Kristi mọ́ níwájú àwọn tí ó gbà á gbọ́. Ọ̀tá Ọlọ́run àti ènìyàn ti fi ọ̀fọ̀ kan lé àwọn tí ń jẹ́wọ́ pé àwọn jẹ́ ọmọlẹ́yìn Kristi, títí débi pé a lè sọ nípa ọ̀pọ̀ nínú wọn pé, Wọn kò mọ àkókò ìbẹ̀wò wọn.” Review and Herald, August 16, 1898.
Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.
Àlá Miller ṣe àfihàn ìtàn ìdásílẹ̀ àwọn “òtítọ́ ìpilẹ̀ṣẹ̀,” ìkọ̀sílẹ̀ wọn lẹ́yìn náà, àti ìmúpadàbọ̀sípò wọn ní ìkẹyìn. Díẹ̀ ṣáájú ìpipadé àkókò àánú, “Ọkùnrin Fẹ́lẹ̀ Eruku” wọ inú ìṣẹ̀lẹ̀ náà, ó sì tún àwọn òtítọ́ ìpilẹ̀ṣẹ̀ náà múlẹ̀, ó sì mú kí wọ́n tan ìmọ́lẹ̀ “ìgbà mẹ́wàá” ju ti tẹ́lẹ̀ lọ. Èyí ń ṣẹlẹ̀ ní àkókò ìtàn Igbẹ́ Kéde Ọ̀gànjọ́ Òru, èyí tí ó ṣáájú Igbẹ́ Kígbe Nlá ti áńgẹ́lì kẹta ní òfin Ọjọ́ Àìkú. Igbẹ́ Kéde Ọ̀gànjọ́ Òru jí àwọn wúńdíá sí, ó sì yà wọ́n sọ́tọ̀ kí òfin Ọjọ́ Àìkú tó dé, gẹ́gẹ́ bí Igbẹ́ Kéde Ọ̀gànjọ́ Òru náà ṣe ṣáájú ìṣíṣí ìdájọ́ ìwádìí nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller. Nígbà tí a bá ju àwọn iyebíye náà padà sínú àpótí ńlá tí a ti mú padàbọ̀sípò, ó ti pẹ́ jù, nítorí ìṣẹ̀lẹ̀ náà ń ṣẹlẹ̀ “lẹ́yìn” tí a ti gbá ilẹ̀ náà mọ́ pátápátá.
“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.
“Eruku àti àwújọ àṣìṣe ti bo àwọn iyebíye òtítọ́ mọ́lẹ̀, ṣùgbọ́n àwọn òṣìṣẹ́ Olúwa lè ṣàwárí àwọn ìṣúra wọ̀nyí, kí ẹgbẹẹgbẹ̀rún ènìyàn lè wo wọn pẹ̀lú ìdùnnú àti ìbẹ̀rù. Àwọn áńgẹ́lì Ọlọ́run yóò wà lẹ́gbẹ̀ẹ́ òṣìṣẹ́ onírẹ̀lẹ̀, ní fífi oore-ọ̀fẹ́ àti ìmọ́lẹ̀ àtọ̀runwá fún un, àti ẹgbẹẹgbẹ̀rún ni a ó mú wá sí àdúrà pẹ̀lú Dáfídì pé, ‘Ṣí ojú mi, kí èmi lè rí àwọn ohun àgbàyanu nínú òfin rẹ.’ Àwọn òtítọ́ tí a kò tíì rí, tí a sì ti ṣàìfiyèsí wọn fún ọ̀pọ̀ ọdún ayérayé, yóò tàn yọ láti inú àwọn ojú-ìwé tí a ti fi ìmọ́lẹ̀ kún nínú ọ̀rọ̀ mímọ́ Ọlọ́run. Àwọn ìjọ ní gbogbogbòó tí wọ́n ti gbọ́ òtítọ́, tí wọ́n kọ̀ ọ́, tí wọ́n sì tẹ̀ ẹ́ mọ́lẹ̀ ní abẹ́ ẹsẹ̀, yóò máa hùwà búburú sí i; ṣùgbọ́n ‘àwọn ọlọ́gbọ́n,’ àwọn tí ó jẹ́ olóòótọ́, yóò lóye. Ìwé náà ti ṣí sílẹ̀, ọ̀rọ̀ Ọlọ́run sì ń dé ọkàn àwọn tí wọ́n ní ìfẹ́ láti mọ ìfẹ́ rẹ̀. Nígbà igbe ńlá ti áńgẹ́lì láti ọ̀run tí ó darapọ̀ mọ́ áńgẹ́lì kẹta, ẹgbẹẹgbẹ̀rún yóò jí láti inú ìdààmú tí ó ti di ayé mú fún ọ̀pọ̀ ọdún ayérayé, wọn yóò sì rí ẹwà àti iyebíye òtítọ́.” 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.
“ẹgbẹẹgbẹ̀rún” tí yóò jí nígbà náà, dúró fún agbo ẹran Ọlọ́run mìíràn tí wọ́n ṣì wà ní Babiloni, nítorí “igbe ńlá” bẹ̀rẹ̀ ní àkókò òfin Ọjọ́ Àìkú. Iṣẹ́ “Ọkùnrin Fẹ́lẹ̀ Erùpẹ̀” ti ń lọ lọ́wọ́ láti September 11, 2001, ó sì túbọ̀ bẹ́ẹ̀ jù lọ láti July ti ọdún 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.
“Àpọ́sítélì náà wí pé, ‘Gbogbo Ìwé Mímọ́ ni a fi èémí Ọlọ́run mí, ó sì ní èrè fún ẹ̀kọ́, fún ìbáwí, fún àtúnṣe, fún ìtọ́ni nínú òdodo: kí ènìyàn Ọlọ́run lè pé, kí a sì pèsè rẹ̀ ní kíkún sílẹ̀ fún gbogbo iṣẹ́ rere.’ Bíbélì ni olùtúmọ̀ ara rẹ̀. Ọ̀kan lára àwọn ẹsẹ Ìwé Mímọ́ yóò jẹ́ kọ́kọ́rọ́ tí yóò ṣí àwọn ẹsẹ mìíràn sílẹ̀, àti ní ọ̀nà yìí ni ìmọ́lẹ̀ yóò tan sórí ìtumọ̀ ọ̀rọ̀ náà tí a fi pamọ́. Nípa fífi àwọn ẹsẹ oríṣiríṣi tí ń sọ̀rọ̀ nípa kókó kan náà wéra, àti nípa rírí ìbáṣepọ̀ wọn láti gbogbo ojú ọ̀nà, ìtumọ̀ tòótọ́ ti Ìwé Mímọ́ yóò hàn gbangba.
“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.’
“Ọ̀pọ̀ ènìyàn ń rò pé wọ́n gbọ́dọ̀ tọ́ka sí àwọn àlàyé lórí Ìwé Mímọ́ kí wọ́n lè lóye ìtumọ̀ ọ̀rọ̀ Ọlọ́run, a kì yóò sì gba ipò pé kò yẹ kí a kẹ́kọ̀ọ́ àwọn àlàyé wọ̀nyí; ṣùgbọ́n yóò gba ìmòye ìyàtọ̀ púpọ̀ láti ṣàwárí òtítọ́ Ọlọ́run lábẹ́ ọ̀pọ̀lọpọ̀ ọ̀rọ̀ ènìyàn. Kékeré tó ni ìjọ, gẹ́gẹ́ bí ara kan tí ń jẹ́wọ́ pé òun gbàgbọ́ nínú Bíbélì, ti ṣe láti kó àwọn iyebíye ọ̀rọ̀ Ọlọ́run tí ó tú ká jọ sínú ẹ̀wọ̀n òtítọ́ pípé kan! Àwọn iyebíye òtítọ́ kò wà lórí ojú ilẹ̀, gẹ́gẹ́ bí ọ̀pọ̀ ènìyàn ṣe ń rò. Ọkàn-àyà olórí nínú ìṣọ̀kan ibi ń ṣiṣẹ́ láéláé láti pa òtítọ́ mọ́ kúrò ní ojú, àti láti mú àwọn èrò àwọn ènìyàn ńlá wá sí ìfihàn kíkún. Ọ̀tá ń ṣe gbogbo ohun tó wà ní agbára rẹ̀ láti bo ìmọ́lẹ̀ ọ̀run mọ́ nípasẹ̀ àwọn ìlànà ẹ̀kọ́; nítorí kò fẹ́ kí àwọn ènìyàn gbọ́ ohùn Oluwa, ní sísọ pé, ‘Èyí ni ọ̀nà, ẹ máa rìn nínú rẹ̀.’”
“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.
“Àwọn ohun ọ̀ṣọ́ ìyebíye òtítọ́ wà ní fífọ́ káàkiri lórí pápá ìfihàn; ṣùgbọ́n a ti sin wọn mọ́lẹ̀ lábẹ́ àṣà ènìyàn, lábẹ́ ọ̀rọ̀ àti àṣẹ àwọn ènìyàn, a sì ti fẹ́rẹ̀ẹ́ kọ ọgbọ́n tí ń bọ̀ láti ọ̀run sílẹ̀ pátápátá; nítorí Satani ti ṣàṣeyọrí láti mú kí ayé gbà pé àwọn ọ̀rọ̀ àti iṣẹ́ àṣeyọrí àwọn ènìyàn ṣe pàtàkì gidigidi. Olúwa Ọlọ́run, Ẹlẹ́dàá àwọn ayé, ti fi ìnáwó àìlópin fún ayé ní ìhìnrere. Nípasẹ̀ aṣojú àtọ̀runwá yìí ni a ti ṣí àwọn ìsun ayọ̀, ìtùnú ọ̀run tí ń tù ú lára, àti ìtùnú àìnípẹ̀kun sílẹ̀ fún àwọn tí yóò wá sí orísun ìyè. Àwọn iṣan òtítọ́ ṣì wà tí a kò tíì ṣàwárí; ṣùgbọ́n nǹkan ẹ̀mí ni a ń mọ̀ nípa ti ẹ̀mí. Àwọn ọkàn tí ibi ti ṣú bo kò lè mọyì ìye òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù.” 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.”
Iṣẹ́ Kristi gẹ́gẹ́ bí a ṣe ṣàfihàn rẹ̀ nínú àlá Miller gẹ́gẹ́ bí ọkùnrin ìgbálẹ̀ erùpẹ̀ jẹ́ aláìlékèjì ní apá méjì. Ó jẹ́ láti yọ aṣìṣe kúrò, àti láti mú àwọn òtítọ́ ìpilẹ̀ṣẹ̀ padà bọ̀ sípò. Yíyọ aṣìṣe kúrò náà pẹ̀lú jẹ́ ti apá méjì, nítorí pé nígbà tí a bá gbá aṣìṣe jáde nípasẹ̀ fèrèsé, aṣìṣe náà a sì mú àwọn tí wọ́n yan láti dúró ní ìfarapamọ́ mọ́ àwọn aṣìṣe náà lọ pẹ̀lú rẹ̀. Iṣẹ́ ìyàtọ̀ tí ọkùnrin ìgbálẹ̀ erùpẹ̀ náà ṣe ni Jeremiah pẹ̀lú sọ̀rọ̀ rẹ̀ lé lórí, ẹ̀rí rẹ̀ sì bá ti Sister White mu nígbà tí ó sọ pé, “àwọn òṣìṣẹ́ Oluwa lè ṣí àwọn ìṣúra wọ̀nyí síta, kí ẹgbẹẹgbẹ̀rún ènìyàn lè wo wọ́n pẹ̀lú ìdùnnú àti ìyàlẹ́nu.”
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.
Nítorí náà báyìí ni Olúwa wí pé, Bí o bá yí padà, èmi yóò sì tún mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí o bá yọ ohun iyebíye jáde kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọ́n yí padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe yí padà tọ̀ wọ́n lọ. Jeremiah 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.
Àyíká ẹsẹ náà nínú Jeremiah ń bá àwọn tí wọ́n ti nírìírí ìdààmú àkọ́kọ́ ti July 18, 2020 sọ̀rọ̀. Kì í ṣe ọkùnrin fẹ́lẹ̀ erùpẹ̀ nìkan ni ó ń ya ohun iyebíye kúrò lọ́dọ̀ ohun àìmọ́, ṣùgbọ́n ó tún jẹ́ iṣẹ́ àwọn tí Jeremiah ṣojú fún, tí a sì fi wọ́n hàn gẹ́gẹ́ bí àwọn tí ń ṣe ìpinnu bóyá wọ́n yóò padà sọ́dọ̀ Olúwa tàbí pé wọn kì yóò padà. Ó hàn gbangba pé wọn kò ti wà pẹ̀lú Olúwa, nítorí bí wọ́n bá ti ń rìn pẹ̀lú rẹ̀, kò ní sí ìdí kankan fún wọn láti padà. Nígbà tí wọ́n bá sì padà, tí wọ́n sì dúró níwájú Olúwa, tí lẹ́yìn náà wọ́n sì di agbẹnusọ Rẹ̀, wọ́n yóò ti ṣe iṣẹ́ yíyà ohun iyebíye kúrò lọ́dọ̀ ohun àìmọ́. Iṣẹ́ “Dirt Brush Man” nílò ìkópa àwọn ọlọ́gbọ́n. Iṣẹ́ “Dirt Brush Man” nínú àlá Miller ni a tún fi hàn nígbà tí Kristi ń wẹ ilẹ̀ ìpakà Rẹ̀ mọ́ nípasẹ̀ ìlànà ìmímọ́ nípasẹ̀ iná àyẹ̀wò.
“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.
“Mi ò lè sọ bí ìlànà ìwẹ̀nùmọ́ yìí yóò ṣe bẹ̀rẹ̀ ní kíákíá tó, ṣùgbọ́n a kì yóò pẹ́ sí i. Ẹni tí ìfẹ́fẹ́ rẹ̀ wà ní ọwọ́ Rẹ̀ yóò wẹ tẹ́ńpìlì Rẹ̀ mọ́ kúrò nínú ìbàjẹ́ ìwà rẹ̀. Yóò sì fọ ilẹ̀ ìpakà Rẹ̀ mọ́ pátápátá.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
“Ìlànà ìwẹ̀nùmọ́” ìkẹyìn bẹ̀rẹ̀ ní oṣù Keje ọdún 2023, ó sì jẹ́ ìlànà ìwẹ̀nùmọ́ ti Malaki orí kẹta.
“Malachi 3:1–4 quoted.
“Máílákì 3:1–4 ni a tọ́ka sí.”
“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.
“Ìlànà ìtúnmọ̀ sí mímọ́, ìwẹ̀nùmọ́ kan ń lọ lọwọ láàárín àwọn ènìyàn Ọlọ́run, Olúwa àwọn ọmọ-ogun sì ti na ọwọ́ rẹ̀ sí iṣẹ́ yìí. Ìlànà yìí ń dan ọkàn wò gidigidi, ṣùgbọ́n ó ṣe pàtàkì kí a lè mú ìbàjẹ́ kúrò. Ìdánwò ṣe pàtàkì kí a lè mú wa sún mọ́ Baba wa ti ọ̀run, nínú ìfarabalẹ̀ sí ìfẹ́ rẹ̀, kí a lè fi ọrẹ-ẹbọ òdodo rúbọ fún Olúwa. Iṣẹ́ Ọlọ́run ti ìtúnmọ̀ sí mímọ́ àti ìwẹ̀nùmọ́ ọkàn gbọ́dọ̀ máa lọ lọ́wọ́ títí àwọn ìránṣẹ́ rẹ̀ yóò fi rẹ ara wọn sílẹ̀ tó bẹ́ẹ̀, tí wọn yóò sì kú sí ara ẹni tó bẹ́ẹ̀, pé nígbà tí a bá pè wọ́n sínú iṣẹ́ ìsìn tí ń ṣiṣẹ́, ojú wọn yóò wà ní ìdójúkan kan ṣoṣo sí ògo Ọlọ́run.” 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.
Àlá kejì ti Miller ń tọ́ka sí ìmúpadàbọ̀sípò àwọn òtítọ́ àkọ́kọ́, àti ní àkókò kan náà ìmúpadàbọ̀sípò àwọn ènìyàn kan tí a ti tú ká. Àlá kejì ti Nebukadinésari ń tọ́ka sí ìmúpadàbọ̀sípò ìjọba rẹ̀. Àlá Miller ń sọ̀rọ̀ nípa ìsìnkú àwọn òtítọ́ àkọ́kọ́ nípa fífi àwọn òtítọ́ wọ̀nyí hàn gẹ́gẹ́ bí àwọn ohun tí a “tú ká.” Ọ̀rọ̀ náà “tú ká” jẹ́ àmì ti “àkókò méje.” Àlá Nebukadinésari jẹ́ nípa “títú ká” ti “àkókò méje.” A fi Nebukadinésari sí ìgbà ìkẹyìn ní ọdún 1798, ó sì dúró níbẹ̀ gẹ́gẹ́ bí aṣojú ọkùnrin tí a yí padà. Miller jẹ́ àmì ti “àwọn ọlọ́gbọ́n” ní ọdún 1798.
We will continue Miller’s dream in the next article.
A ó tẹ̀síwájú pẹ̀lú àlá Miller nínú àpilẹ̀kọ tó kàn.
“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.
“Nígbà tí a bá pè wá láti fi èrò wa yàtọ̀ sí ti àwọn ẹlòmíràn, tàbí tí àwọn ẹlòmíràn bá sọ ìyàtọ̀ tí ó wà láàárín èrò wọn àti tiwa hàn, ó yẹ kí a fi ẹ̀mí Kristẹni hàn, kí a sì jẹ́ kí òtítọ́ yìí dúró ní ìwájú pé a lè fi ìdákẹ́jẹ́ àti òdodo hùwà; nítorí òtítọ́ lè fara da àyẹ̀wò. Bí a ṣe ń kẹ́kọ̀ọ́ rẹ̀ sí i ni, bẹ́ẹ̀ ni ìmọ́lẹ̀ rẹ̀ yóò túbọ̀ máa tàn jáde. Olúwa kò fi ojú rere wo ohun gbogbo tí ó ní àwọ̀ ìkà àti ìlòkìkí, ó sì fi ìbáwí rẹ̀ lé àwọn tí ń ju ẹ̀gàn àti ẹ̀sùn kẹ́yìn sí àwọn tí èrò wọn yàtọ̀ sí tiwọn, tí wọn sì ń fi wọn hàn ní ìmọ́lẹ̀ búburú jùlọ tí ó ṣeé ṣe. Gbogbo Ọ̀run ń wo àwọn tí ń ṣe èyí gẹ́gẹ́ bí Ọ̀run ti wo àwọn Farisi, ó sì ń kéde wọn pé wọn kò mọ Ìwé Mímọ́ àti agbára Ọlọ́run. Àwọn ọ̀tá òtítọ́ kò lè sọ òtítọ́ di àṣìṣe. Wọ́n lè tẹ òtítọ́ mọ́lẹ̀, wọ́n sì lè rò pé nítorí pé wọ́n ti ju ú lulẹ̀, tí wọ́n sì ti fi àwàdì bò ó, a ti borí rẹ̀; ṣùgbọ́n Ọlọ́run yóò ru díẹ̀ nínú àwọn olóòótọ́ rẹ̀ láti ṣe gẹ́gẹ́ bí Kristi ti ṣe nígbà tí ó wà lórí ayé,—láti fẹ́ àwàdì náà kúrò, kí wọ́n sì tún òtítọ́ náà fi sí ipò tí ó yẹ fún un nínú àkójọpọ̀ òtítọ́.”
“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.
“Nínú àwọn àpéjọ níbi tí òtítọ́ bá jẹ́ ọ̀ràn ìjíròrò, àwọn kan yóò wà tí yóò tako ohun gbogbo tí wọn kò tíì gba gẹ́gẹ́ bí òtítọ́; àti nígbà tí wọn ń yìn ara wọn pé àwọn kàn ń bá àṣìṣe jagun nìkan, ó yẹ kí wọn fi etí tí kò ní ìkànsí tẹ́tí sílẹ̀, kí wọn lè mọ ohun tí í ṣe òtítọ́, kí wọn má sì ṣe àṣojú àìtó tàbí túmọ̀ ohun tí a sọ ní ọ̀nà tí kò tọ́. Wọ́n ní àpẹẹrẹ àwọn ọkùnrin ní gbogbo ìran tí wọ́n ti jagun sí òtítọ́, tí wọ́n sì, nípa ṣíṣe bẹ́ẹ̀, ti kọ ìmọ̀ràn Ọlọ́run sílẹ̀ lòdì sí ara wọn. Ìdájọ́ ojúṣe tí yóò wà lórí àwọn ènìyàn tí wọ́n ti ní ìmọ́lẹ̀ púpọ̀, àti àǹfààní púpọ̀, ṣùgbọ́n tí wọ́n sì ti ṣì kùnà láti wà pátápátá ní ẹ̀gbẹ́ Oluwa, yóò wuwo gidigidi. Bí wọ́n bá lè gbójúgbóyà láti wà pátápátá ní ẹ̀gbẹ́ Oluwa, a ó pa wọ́n mọ́ nínú òótọ́ ìwà, àní nígbà tí a bá pè wọ́n láti dúró nìkan. Òun yóò fún wọn ní agbára láti dúró pẹ̀lú ìgboyà, nínú ìwà mímọ́ àti òdodo, ní jíjà fún àwọn ìlànà òdodo tí a kò bàjẹ́. Òun yóò gbé wọn ró nígbà tí wọ́n bá ń jagun fún ohun tí ó tọ́ nítorí pé ó tọ́, bí ó tilẹ̀ jẹ́ pé ìdájọ́ òdodo ti ṣubú ní òpópónà, tí ìdájọ́ òtítọ́ kò sì lè wọlé. Wọ́n yóò mọ ohun tí ó jẹ́ mímọ́ àti àìlébàá, tí ó sì bá ìyè Kristi mu, wọn kì yóò sì yí padà kúrò nínú àwọn ìlànà Kristiẹni tó mọ́ jùlọ nínú ẹ̀mí, ọ̀rọ̀, tàbí ìṣe, bí ó tilẹ̀ jẹ́ pé wọ́n dúró ní ìtakò kì í ṣe sí àìmọ̀ nìkan, ṣùgbọ́n sí àwọn tí a ti kọ́ tí wọ́n sì ní ìrírí, tí wọ́n sì ń lo àwọn ohun ìjà ọgbọ́n àròjinlẹ̀ asán láti pa wọ́n lẹ́nu mọ́. Nípasẹ̀ gbogbo ìjà yìí tí àṣìṣe ń bá òtítọ́ jagun, a ó pa wọ́n mọ́, a ó sì mú wọn lè pa ìlànà ìgbésí-ayé kan mọ́ tí àwọn ọ̀tá wọn kì yóò lè tako tàbí borí wọn. Wọ́n yóò dúró bí àpáta fún ìlànà, wọ́n kì yóò sì ṣe ìbáṣepọ̀ ìfaradà pẹ̀lú ènìyàn kankan, ṣùgbọ́n nígbà kan náà wọ́n yóò pa ẹ̀mí tí yóò ṣe àfihàn gbogbo Kristiẹni mọ́.”
“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.
“Ẹni tí ó jẹ́ ọmọ-ẹ̀yìn Kristi yóò mọ ìyàtọ̀ láàárín ohun mímọ́ àti ohun àpọ̀tí, yóò sì dì mọ́ ẹ̀rí tòótọ́ nípa ìwà àti iṣẹ́ ènìyàn, nítorí Kristi ti wí pé, ‘Nipa èso wọn ni ẹ ó fi mọ̀ wọ́n.’ Kristẹni yóò máa tẹ̀síwájú láàrín gbogbo onírúurú ìtakò. Yóò kẹ́gàn ìtẹ́tírọ̀ nítorí a bí i láti ọ̀dọ̀ Satani. Yóò kórìíra ẹ̀sùn nítorí ó jẹ́ ohun ìjà ti ẹni búburú. Wọn kì yóò tọ́jú ìlara tàbí fi ara wọn ga, nítorí wọ̀nyí ni ààmì ọ̀tá Ọlọ́run àti ènìyàn. A kì yóò bá wọn ní ipò amí-ìwádìí; nítorí Satani lo àwọn Júù tí a kẹ́gàn láti ṣe iṣẹ́ yìí sí Jesu. Wọn kì yóò máa tọ̀ àwọn arákùnrin wọn lẹ́yìn pẹ̀lú ìkún omi ìbéèrè gẹ́gẹ́ bí àwọn Júù ṣe tọ Kristi lẹ́yìn pẹ̀lú ète láti dì í mú nínú ọ̀rọ̀ rẹ̀, àti láti ru ú sókè kí ó sọ ohun púpọ̀, kí wọ́n lè mú un ṣe ẹni-ẹ̀ṣẹ̀ nítorí ọ̀rọ̀ kan.” Home Missionary, September 1, 1894.