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# The Book of Daniel - Number Thirty-Seven

Akwụkwọ Daniel - Nọmba Iri Atọ na Asaa

Restoring the Original Truths: Unveiling William Miller’s Dream and the Prophetic Resurgence in the Last Days

Iweghachi Eziokwu ndị Mbụ: Imeghe Nrọ William Miller na Mbilite Ọzọ nke Amụma n’Ụbọchị Ikpeazụazụ

Author

Jeff Pippenger

Published

January 1, 2024

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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.

E tinyere nrọ William Miller n’ime akwụkwọ a kpọrọ Early Writings, ya mere ọ nọ n’okpuru otu nnyocha amụma ahụ na itinye ya n’ọrụ ahụ nke a chọrọ ka nwaakwụkwọ nke na-achọ ikewa Okwu eziokwu nke ọma mezuo. E gosipụtala nrọ ahụ ọtụtụ ugboro n’ime afọ ndị gara aga site n’aka Future for America, ma n’ebe a, anyị na-etinye ya n’ọmụmụ nke “mmụba nke ọmụma,” nke e meghere na “oge ọgwụgwụ” n’afọ 1798. Nrọ ahụ na-ekwu banyere akụkọ ihe mere eme nke ozi ahụ nke nọchiri anya ọmụma ahụ e mere ka ọ bawanye. Ọ na-egosi njikọ dị n’etiti mmegharị nke ozi mmụọ ozi nke mbụ na nke atọ.

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.

Nrọ William Miller kọwara ọrụ ya, a kpọrọkwa ọrụ ya ihe atụ site n’ọrụ Mosis ná mbido Izrel oge ochie. Mmezu nke nrọ Miller n’ụbọchị ikpeazụ, ka e jiri ọrụ Kraịst mee ihe atụ, n’ụbọchị ikpeazụ nke Izrel oge ochie. Ọrụ Kraịst rụzuru na njedebe nke Izrel oge ochie nọchiri anya ọrụ Kraịst na-arụzu n’ụbọchị ikpeazụ nke Izrel ime mmụọ. N’ime nrọ Miller, a na-anọchi anya ọrụ a rụzuru n’ụbọchị ikpeazụ dị ka nke “Nwoke Ahịhịa Uzuzu” na-arụ. Ọ dị mkpa nke ukwuu ịghọta nrọ Miller dị ka amụma banyere mmezu nke Mkpu Etiti Abalị n’ụbọchị ikpeazụ. Ọ dịkwa mkpa nke ukwuu ịghọta na ọrụ Kraịst maka Izrel oge ochie n’ụbọchị ikpeazụ ha bụ ihe atụ nke ọrụ “Nwoke Ahịhịa Uzuzu” n’ime nrọ 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.

Otu akụkụ nke ọrụ Kraịst dị mkpa ka a rịba ama bụ na Ọ bụghị nanị meghere eziokwu ndị e liri n’oge Mozis, kama Kraịst n’otu oge ahụ kwalitere ma mee ka eziokwu mbụ ndị ahụ bụrụ ndị ka ukwuu. N’ime ime nke a, O debere ihe atụ na mgbe ndị nke Chineke mezuru nrọ Miller n’ụbọchị ikpeazụ, eziokwu ndị e guzobere site n’ọrụ Miller ga-agbasawanye karịa nghọta mbụ e nwere banyere ha.

> “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.

> “N’oge Onye Nzọpụta nọ n’ụwa, ndị Juu ekpuchila nnukwu nkume bara uru nke eziokwu ahụ nke ukwuu n’okpuru mkpofu nke ọdịnala na akụkọ ifo, nke na ọ gaghị ekwe omume ịmata ihe bụ eziokwu site n’ihe bụ ụgha. Onye Nzọpụta bịara iwepụ mkpofu nke nkwenkwe ụgha na njehie ndị a hụrụ n’anya kemgbe ogologo oge, ma dozie nkume bara uru nke okwu Chineke n’ime nkwado nke eziokwu. Gịnị ka Onye Nzọpụta ga-eme ma ọ bụrụ na ọ bịakwute anyị ugbu a dịka o si bịakwute ndị Juu? Ọ ga-adị ya mkpa ịrụ ọrụ yiri nke a nke iwepụ mkpofu nke ọdịnala na emume. O tiri ndị Juu nnukwu mgbagwoju anya mgbe o mere ọrụ a. Ha echefuru eziokwu mbụ nke Chineke, ma Kraịst mere ka a hụ ya ọzọ. Ọ bụ ọrụ anyị ịtọhapụ eziokwu Chineke ndị ahụ bara uru n’aka nkwenkwe ụgha na njehie. Lee nnukwu ọrụ e nyere anyị n’ozi-ọma!” 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”.

Taa nwoke ahụ ji azịza sachapụ unyi (Kraịst) na-arụzu “ọrụ yiri nke ahụ n’ịkpochapụ mkpofu ọdịnala na emume” dịka Ọdụm nke ebo Juda (Kraịst) rụzuru n’oge ndị Juu. N’ọhụ Miller, nkume dị oké ọnụ ahịa nke eziokwu ndị e doziri nke ọma n’ime igbe Okwu Chineke, mkpofu na nkume adịgboroja kpuchiri ha. A ghaghị iwepụta nkume ndị ahụ n’etiti mkpofu ahụ ma tinyeghachi ha n’ime igbe ukwu ahụ nke Okwu Chineke n’oge Mkpu Etiti Abalị nke ụbọchị ikpeazụ, n’ihi na ọ bụ mgbe Miller lere nkume ndị ahụ e weghachiri n’ime igbe ukwu ahụ anya ka ọ “tiri mkpu n’ọṅụ dị ukwuu, mkpu ahụ wee kpọtee” ya. Ọhụ Miller mere na 1847, afọ atọ mgbe Mkpu Etiti Abalị nke mmụọ-ozi mbụ gasịrị, ya mere ịkpọte ya n’ọhụ ahụ bụ Mkpu Etiti Abalị nke ụbọchị ikpeazụ. Ndị akaebe abụọ ahụ bụ ndị e gburu site n’aka anụ ọhịa ahụ nke si n’olulu miri emi ahụ rịpụta na-ekwusa Mkpu Etiti Abalị ahụ, ha wee nwụọ n’okporo ámá ahụ ụbọchị atọ na ọkara, ruo mgbe e jikọtara ha ọnụ, wee mee ka ha dị ndụ n’ndagwurugwu ọkpụkpụ akọrọ nwụrụ anwụ, emesịa welie ha elu dịka ọkọlọtọ. A na-emezu ọhụ Miller n’okporo ámá ahụ, na n’otu ndagwurugwu ahụkwa nke ọ kọwara dịka “ime ụlọ ya.”

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.

N’akụkọ ihe mere eme nke ndị Millerite, Onye-nwe jiri Miller guzosie ike eziokwu ndị mbụ nke Adventism, ma nrọ ya gosiri na ka oge na-aga, a ga-eli eziokwu ndị ahụ n’okpuru ihe mkpofu nke ọdịnala na omenala. Ihe omume a nke ikpochapụ ihe mkpofu nke ọdịnala na omenala bụ ihe Kraịst mezuru na njedebe nke Izrel oge ochie, ma n’ime ime nke a, O buru onyinyo nke mmezu ikpeazụ nke nrọ 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.

Ndị Juu ahụ enwekwaghị anya ịhụ “eziokwu mbụ nke Chineke, ma Kraịst weghachikwara ya ọzọ n’ihu,” ma kọwaa ọrụ Ya dịka “ọrụ anyị.” Ọrụ anyị bụ “ịtọhapụ eziokwu ndị dị oké ọnụ ahịa nke Chineke n’aka nkwenkwe ụgha na njehie.” Nrọ William Miller na-akọwapụta nchọpụta, ngosipụta na ịjụ, na mweghachi nke eziokwu mbụ ndị ahụ. Iji mezuo ọrụ nke mweghachi a, Kraịst tinyere eziokwu ahụ n’ime “usoro eziokwu.” “Usoro eziokwu” ahụ maka William Miller bụ nghọta ya banyere ike abụọ ahụ na-emebi emebi nke ikpere arụsị na ọchịchị papacy. N’ụbọchị ikpeazụ, “usoro eziokwu” ahụ bụ ike atọ ahụ na-emebi emebi nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ.

> “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.

> “Mgbe Kraịst bịara n’ụwa iji gosi ezi okpukpe site n’ọmụmaatụ, ma bulie elu ụkpụrụ ndị kwesịrị ịchị obi na omume mmadụ, ụgha ejidela ndị natara nnukwu ìhè nke ukwuu nke na ha aghọtaghịzi ìhè ahụ, ha enwekwaghịkwa ọchịchọ ịhapụ omenala n’ihi eziokwu. Ha jụrụ Onye Ozizi nke eluigwe, ha kpọgidere Onyenwe ebube n’obe, ka ha wee jigide omenala na ihe ha chepụtara n’onwe ha. Mmụọ a kpọmkwem ka a na-egosikwa n’ụwa taa. Ndị mmadụ anaghị achọ inyocha eziokwu, ka a ghara ịkpaghasị omenala ha, ka e wee ghara iweta usoro ọhụrụ nke ihe. N’ime mmadụ, e nwere ohere na-adịgide adịgide ịdaba n’ọhie, mmadụ kwa n’ụzọ eke na-adị njikere ibuli echiche na ọmụma mmadụ elu nke ukwuu, ebe a naghị aghọta ma ọ bụ ekele ihe ahụ nke bụ nke Chukwu na nke ebighị ebi.” 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.

Ọ bụrụ na Kraịst abịa n’ụwa taa, Ọ ga-ahụ “otu mmụọ ahụ kpọmkwem” nke ibuli echiche na ọmụma mmadụ elu, nke tinyere ọdịnala n’ọnọdụ eziokwu. N’ime nrọ Miller, n’ụbọchị ikpeazụ, Kraịst na-abịa dịka nwoke ahụ ji ahịhịa uzuzu, iji rụọ otu ọrụ ahụ kpọmkwem. Mgbe arụchara ọrụ Ya dịka nwoke ahụ ji ahịhịa uzuzu, ọla ndị ahụ mbụ ga-enwu ìhè ugboro iri karịa anyanwụ, dịka ndị àmà abụọ ahụ, ndị Miller nọchiri anya ha, na-eteta n’iti mkpu nke oké mkpu ahụ.

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.

Usoro eziokwu e nyere Miller bụ nhazi amụma nke ike abụọ na-eme ka e wee tọgbọrọ n’efu, ma usoro eziokwu e nyere Future for America bụ nhazi amụma nke ike atọ na-eme ka e wee tọgbọrọ n’efu. “Igodo” e jikọtara na akpa ozu ahụ bụ usoro nkọwa pụrụ iche ahụ e kpughere ma nye Miller, ma emesịa nye 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.

> “N’ụbọchị Kraịst, e wepụrụ mkpịsị-igodo nke ọmụma n’aka ndị kwesiri ijide ya iji meghee ụlọ akụ nke amamihe dị n’Akwụkwọ Nsọ nke Agba Ochie. Ndị rabaị na ndị nkụzi emechiela, n’ezie, alaeze eluigwe n’ihu ndị ogbenye na ndị a kpagburu akpagbu, ma hapụ ha ka ha laa n’iyi. N’okwu-ozizi Ya, Kraịst etinyeghị ọtụtụ ihe n’ihu ha n’otu oge, ka O wee ghara ịkpata mgbagwoju anya n’uche ha. O mere ka isi okwu ọ bụla doo anya ma pụta ìhè. O jụghị ikwughachi eziokwu ochie na ndị mmadụ ma ama n’amụma, ma ọ bụrụ na ha ga-eje ozi n’ebumnobi Ya nke ịkụnye echiche dị iche iche n’ime ha.”

> “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.

> “Kraịst bụ Onye malitere nkume-ụtọ niile nke eziokwu oge ochie. Site n’ọrụ nke onye iro, e wepụrụ eziokwu ndị a n’ọnọdụ ha. E kewapụrụ ha n’ebe ha kwesịrị ịdị n’ezie, ma debe ha n’usoro nke njehie. Ọrụ Kraịst bụ imezigharị ma guzosie ike nkume-ụtọ ndị dị oké ọnụ ahịa n’usoro nke eziokwu. Ụkpụrụ nke eziokwu ndị O nyeworị n’onwe Ya iji gọzie ụwa, site n’ọrụ Setan, e liri ha, ma o yiri ka ha alala n’iyi. Kraịst napụtara ha n’ime mkpofu nke njehie, nye ha ike ọhụrụ dị ndụ, ma nyere ha iwu ka ha na-enwu dịka ọla dị oké ọnụ ahịa, ma guzosie ike ruo mgbe ebighị ebi.”

> “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 n’onwe Ya pụrụ iji nke ọ bụla n’ime eziokwu ochie ndị a n’enweghị ibiri ọbụna ntakịrị akụkụ ọ bụla, n’ihi na Ọ bụ Ya malitere ha niile. Ọ tụbara ha n’ime uche na echiche nke ọgbọ ọ bụla, ma mgbe Ọ bịara n’ụwa anyị, Ọ hazigharịrị ma nye ndụ ọhụrụ n’eziokwu ndị ahụ nke ghọrọla ndị nwụrụ anwụ, mee ka ha bụrụ ndị ka ike maka uru nke ọgbọ ndị ga-abịa n’ihu. Ọ bụ Jizọs Kraịst nwere ike ịnapụta eziokwu ndị ahụ n’ime ikpo ahịhịa mkpofu, ma nye ụwa ha ọzọ n’ịdị ọhụrụ na ike karịrị nke mbụ ha.” 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.

Ọ bụ ihe na-adọrọ mmasị ịrịba ama n’akụkụ okwu ikpeazụ ahụ na igodo Kraịst jiri rụọ ọrụ na njedebe nke Izrel oge ochie bụ igodo e ji meghee Agba Ochie. Igodo nke usoro ọmụmụ Miller meghere igbe nke Agba Ochie na Agba Ọhụrụ, ma n’ụbọchị ikpeazụ, na mmechi nke nrọ ya, igbe ahụ ka ukwuu. Igodo nke usoro ọmụmụ n’ụbọchị ikpeazụ na-emeghe ọ bụghị naanị Agba Ochie na Agba Ọhụrụ, kama kwa Mmụọ nke Amụma. Nwepụ nke akara n’Akpughe Jisọs Kraịst, kpọmkwem tupu mmechi nke ohere amara, ka Ọdụm nke ebo Juda na-emezu, onye a na-anọchi anya ya n’nrọ Miller dị ka nwoke nwere brọsh unyi. Nwannaanyị White na-akọwapụta na ọrụ nwoke ahụ nwere brọsh unyi na-eme ozugbo tupu mmechi nke ohere amara.

> “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.

> “Onyenwe anyị nyere m ọhụụ, n’ụbọchị Jenụwarị 26, nke m ga-akọ. Ahụrụ m na ụfọdụ n’ime ndị Chineke bụ ndị nzuzu ma dara n’ụra ime mmụọ; ha bụkwa naanị ọkara-awake, ha amataghịkwa oge anyị na-ebi ugbu a; nakwa na ‘nwoke’ ahụ nwere ‘ahịhịa unyi’ abatala, na ụfọdụ nọ n’ihe ize ndụ nke ịbụ ndị a ga-azapụ. Arịọrọ m Jizọs ka Ọ zọpụta ha, ka Ọ hapụ ha obere oge ọzọ, ma kwe ka ha hụ ihe ize ndụ ha dị egwu, ka ha wee kwadebe tupu o ruo mgbe ọ ga-abụ ruo mgbe ebighị ebi agafee oge. Mmụọ ozi ahụ kwuru, ‘Mbibi na-abịa dịka ajọ ifufe dị ike nke ukwuu.’ Arịọrọ m mmụọ ozi ahụ ka o nwee ebere ma zọpụta ndị hụrụ ụwa a n’anya, ma rapara n’ihe onwunwe ha, ndị na-achọghị ịhapụ ha kpamkpam, ma chụọ ha àjà iji mee ka ndị ozi ahụ gaa ngwa ngwa n’ụzọ ha inye nri atụrụ agụụ na-agụ, ndị na-alara n’iyi n’ihi enweghị nri ime mmụọ.”

> “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.

> “Ka m na-ele mkpụrụ obi ndị ogbenye anya ka ha na-anwụ n’ihi enweghị eziokwu nke ugbu a, ma ụfọdụ ndị na-ekwupụta na ha kwere eziokwu ahụ ka ha na-ahapụ ha ka ha nwụọ, site n’ijigide ụzọ ndị dị mkpa iji mee ka ọrụ Chineke gaa n’ihu, ihe ahụ m hụrụ wutere m nke ukwuu, m wee rịọ mmụọ ozi ahụ ka o wepụ ya n’ebe m nọ. Ahụrụ m na mgbe okwu Chineke chọrọ akụkụ ụfọdụ nke akụ ha, dị ka nwa okorobịa ahụ bịakwutere Jizọs, [Matthew 19:16–22.] ha gara pụọ n’ụjọ na mwute; nakwa na n’oge na-adịghị anya ihe otiti ahụ jupụtara n’ọnụ ga-agafe n’elu ma kpochapụ ihe onwunwe ha niile, mgbe ahụkwa ọ ga-abụla oge agafewo ime àjà nke ihe ụwa a, ma debe akụ n’eluigwe.” 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.

“Otiti ntaramahụhụ” ahụ bụ ihe nnọchianya nke iwu Ụka Sọnde nke na-abịa n’oge na-adịghị anya, ma ọrụ nke nwoke ji ahịhịa asa unyi n’ọhụụ Miller na-eme, na-ewere ọnọdụ kpọmkwem tupu oge amara emechie. Ọ bụ mgbe O sachapụla ụlọ ahụ ka O mesịa tụfuo ọla ndị ahụ azụ n’ime igbe ka ukwuu ahụ, ha wee na-enwu ugboro iri karịa anyanwụ. A hụrụ Daniel na ndị ikom atọ ahụ kwesịrị nsọpụrụ ka ha bụrụ ugboro iri mma karịa ndị ọzọ.

> 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.

> Ma ugbu a, n’isi njedebe nke ụbọchị ndị eze kwuru na a ga-ebata ha, onye-isi ndị ọnaozi ahụ kpọbatara ha n’ihu Nebukadneza. Eze wee gwa ha okwu; ma n’etiti ha niile a hụghị onye ọbụla dị ka Daniel, Hananaịa, Mishael, na Azaraịa: ya mere ha guzoro n’ihu eze. Ma n’ihe nile gbasara amamihe na nghọta, nke eze jụrụ ha, ọ chọpụtara na ha karịrị ndị dibịa afa na ndị na-enyocha kpakpando niile nọ n’alaeze ya dum ugboro iri. Daniel 1:18–20.

The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.

“Njedebe nke ụbọchị,” nye Daniel, nọchiri anya ule ikpeazụ ebe Nebukadneza kpebiri ikpe, ule ahụkwa na-anọchite iwu Sọnde n’ụbọchị ikpeazụ. Eziokwu mbụ ndị ahụ na eziokwu ndị bụ ntọala ga-enwu ìhè ugboro iri karịa mgbe e weghachiri ha n’ụbọchị ikpeazụ, karịa mgbe a matara ha na mbụ. Eziokwu ndị ahụ, na ndị amamihe na-aghọta eziokwu ndị ahụ n’ụbọchị ikpeazụ, ga-enwu ìhè ugboro iri karịa n’oge mmiri ozuzo ikpeazụ, nke bụ nkwughachi nke Mkpu Etiti Abalị.

> “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.

> “Unu na-etinye ọbịbịa nke Onyenwe anyị n’oge dị anya nke ukwuu. Ahụrụ m na mmiri ozuzo ikpeazụ na-abịa dị ka [na mberede dịka] mkpu etiti abalị, ma nwee ike ugboro iri karịa.” 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.

A na-emezighachi eziokwu ndị mbụ site n’itinye n’ọrụ usoro nke mmiri ozuzo ikpeazụ, ya bụ, “ahịrị n’elu ahịrị.” Ozugbo e weghachiri ha, eziokwu ndị mbụ ahụ na-enwu “ugboro iri” karịa otú ha si enwu mgbe Miller buru ụzọ lee ha anya. Ndị amamihe na-eji igodo nke usoro arụ ọrụ weghachi eziokwu ndị mbụ ahụ, na-enweta ahụmịhe nke ka mma “ugboro iri” karịa nke ndị na-eri usoro nke Babilọn. Ndị a na-ekpochapụ site n’aka nwoke ji ahịhịa uzuzu, bụ ndị ahụ ejikọtawo onwe ha na ọdịnala na omenala ndị kpuchiri eziokwu mbụ ahụ, ndị a na-ewepụkwa ọnụ na njehie nke ọdịnala na omenala ndị ha ejikọtawo onwe ha na ha.

A false doctrine is an idol.

Ozizi ụgha bụ arụsị.

> “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.

> “N’ịjụ eziokwu, mmadụ na-ajụkwa Onye dere ya. N’ịzọpịa iwu Chineke n’okpuru ụkwụ, ha na-agọnarị ikike nke Onye nyere iwu ahụ. Ọ dị mfe ime arụsị site na ozizi ụgha na echiche dị iche iche dịka o si dị mfe ịkpụ arụsị n’osisi ma ọ bụ n’okwute.” 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.

Mkpọpụta-ikpe ahụ e kwuru megide Ifrem, nke kpọrọ njedebe nke oge amara maka Ifrem, na-emesi eziokwu nke ihe nwoke ahịhịa aja na-emezu ike mgbe ọ na-azacha ala ụlọ.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efraim ejikọwo onwe ya na arụsị: hapụ ya ka ọ dị. 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.

Ihe ị na-eri bụ ihe ị na-abụ, dịka e gosiri site n’aka Daniel na ndị nsọ atọ ahụ. Nchegbu Nwanyị White banyere ndị ahụ bụ “ndị nzuzu na ndị nọ n’ọnọdụ ụra” metụtara enweghị nkwadebe ha, na enweghị nghọta ha banyere ịdị mkpa nke “eziokwu nke oge a.” Nchegbu ya bụ ngosipụta nke nchegbu Kraịst nwere n’ihi ndị Juu ndị na-arụ ụka n’oge na ọgbọ Ya, ndị tufuru kpamkpam ịhụ eziokwu ndị mbụ ahụ. Nrọ Miller na-akọwapụta njedebe nke Izrel ime mmụọ nke oge a, nke e jirila Izrel nkịtị nke oge ochie mee ihe nnọchianya ya.

> “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.

> “Ndị odeakwụkwọ na ndị Farisii kwuputara na ha na-akọwa Akwụkwọ Nsọ, ma ha kọwara ya dịka echiche na ọdịnala nke ha si dị. Omenala ha na ilu na ụkpụrụ ha bịara bụrụ ndị na-achọsi ike ma na-adịwanye arọ. N’ihe ọ pụtara n’akụkụ ime mmụọ, Okwu nsọ ahụ ghọrọ n’ebe ndị mmadụ nọ dịka akwụkwọ e mechiri emechi, nke e mechibidoro nghọta ha.” 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.

Ọchịchịrị na-arịwanye elu akwụsịla n’elu Adventism nke Laodisia kemgbe afọ 1863, ma Bible na Mmụọ nke Amụma aghọwo nye ha dịka akwụkwọ a kara akara. Tupu oge amara emechie, a na-emeghe Mkpughe nke Jisọs Kraịst, ọ na-emekwa ka usoro nnwale nke nzọụkwụ atọ pụta, nke na-ejedebe n’ịkụpụrụ ndị jụrụ ịhapụ arụsị ha nke omenala na ọdịnala n’iwu Sọnde nke na-abịa n’oge na-adịghị anya.

> “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.

> “Anyi nwere Onye-Nzọpụta na-enweghị nsọtụ, ma lee otú nkume dị oké ọnụ ahịa nke eziokwu ndị na-agba ama banyere nke a n’Okwu Chineke si dị oke ọnụ. Ma a liri ihe ịchọ mma ndị a dị oké ọnụ ahịa n’okpuru nnukwu ikpo ahịhịa, nke ọdịnala na nke ozizi nduhie dị iche iche, ndị Sétan n’onwe ya chepụtara. Atụmatụ ya na-arụ ọrụ n’ike dị ịtụnanya n’elu uche mmadụ iji kpuchie uru Kraịst dị n’anya ndị kwere na ya. Onye iro Chineke na mmadụ atụla ndị na-ekwupụta na ha bụ ndị na-eso ụzọ Kraịst afa, nke mere na e nwere ọtụtụ n’ime ha e nwere ike ikwu banyere ha, Ha amataghị oge ileta ha.” 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.

Nrọ Miller na-akọwa akụkọ ihe mere eme nke iguzobe “eziokwu mbụ,” ịjụ ha n’oge sochirinụ, ma emesịa mweghachi ha nke ikpeazụ. Naanị tupu mmechi oge amara, “Nwoke Ahịhịa Ịza Unyi” na-abanye n’ọnọdụ ahụ ma na-eguzobekwa eziokwu mbụ ndị ahụ ọzọ, ma na-eme ka ha na-enwu “ugboro iri” karịa. Nke a na-eme n’akụkọ ihe mere eme nke Mkpu Etiti Abalị, nke na-ebute Mkpu Ike nke mmụọ ozi nke atọ n’oge iwu ụbọchị Sọnde. Mkpu Etiti Abalị na-eteta ma na-ekewa ụmụagbọghọ-amaghị nwoke ndị ahụ tupu oge iwu ụbọchị Sọnde, dịka Mkpu Etiti Abalị si buru ụzọ mepee ikpe nyocha n’akụkọ ihe mere eme ndị Millerite. Mgbe a tụbara ọla ndị ahụ azụ n’ime akpa buru ibu ahụ e weghachiri eweghachi, ọ dịla anya nke ukwuu, n’ihi na ihe omume ahụ na-ewere ọnọdụ “mgbe” a sachapụchara ala ahụ kpamkpam.

> “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.

> “Ájá na mkpofu nke njehie eliela ọla dị oké ọnụ ahịa nke eziokwu, ma ndị ọrụ nke Onyenweanyị pụrụ ikpughe akụ ndị a, ka ọtụtụ puku ga-elekwasị ha anya n’ọṅụ na n’egwu nsọ. Ndị mmụọ ozi nke Chineke ga-anọ n’akụkụ onye ọrụ dị umeala n’obi, na-enye amara na ìhè mmụta sitere n’eluigwe, a ga-edukwa ọtụtụ puku ka ha kpee ekpere ha na Devid sị, ‘Meghee anya m, ka m wee hụ ihe ndị dị ebube sitere n’iwu gị.’ Eziokwu ndị a na-ahụbeghị ma aṅaghị ntị n’ebe ha nọ ruo ọtụtụ ọgbọ, ga-enwu gbaa site na peeji ndị amụnyere nke okwu nsọ nke Chineke. Ụka dị iche iche n’ozuzu ha nke nụworo eziokwu, jụ ya, ma zọda ya n’okpuru ụkwụ, ga-eme ihe ọjọọ karịa; ma ‘ndị maara ihe,’ ndị bụ ndị ezi obi, ga-aghọta. Akwụkwọ ahụ emeghewo, okwu Chineke erutekwaghị obi ndị chọrọ ịmata uche Ya. N’oge mkpu dị ike nke mmụọ ozi si n’eluigwe, onye sonyere mmụọ ozi nke atọ, ọtụtụ puku ga-esi n’ọnwụnwa nke mgbagwoju anya nke jidere ụwa ruo ọtụtụ ọgbọ teta, ma ha ga-ahụ ịma mma na uru nke eziokwu.” 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.

“Ndị puku” ahụ nke na-eteta n’oge ahụ, na-anọchi anya igwe atụrụ ọzọ nke Chineke ndị ka nọ na Babilọn, n’ihi na “oke mkpu” ahụ na-amalite n’oge iwu ụbọchị Sọnde. Ọrụ nke “Nwoke Ahịhịa Uzuzu” ahụ anọwo na-aga n’ihu kemgbe Septemba 11, 2001, ma karịa kwa kemgbe Julaị nke 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.

> “Onyeozi ahụ na-ekwu, ‘E nyere Akwụkwọ Nsọ nile site n’ume sitere n’aka Chineke, ọ bakwa uru maka ozizi, maka ịba mba, maka imezi, maka ịzụ n’ezi omume: ka onye nke Chineke wee zuo oke, bụrụkwa onye a kwadebere nke ọma ruo n’ọrụ ọma nile.’ Baịbụl bụ onye nkọwa nke onwe ya. Otu amaokwu ga-abụ igodo nke ga-emepe amaokwu ndị ọzọ, ma n’ụzọ dị otu a, a ga-amụnye ìhè n’ihe zoro ezo nke okwu ahụ pụtara. Site n’ịtụnyere akụkụ Akwụkwọ Nsọ dị iche iche nke na-ekwu banyere otu isiokwu ahụ, na-elekwa otú ha si metụta ya n’akụkụ nile, a ga-eme ka ezi ihe Akwụkwọ Nsọ pụtara doo anya.”

> “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! T he 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.’

> “Ọtụtụ mmadụ na-eche na ha ga-ajụ akwụkwọ nkọwa banyere Akwụkwọ Nsọ ka ha wee ghọta ihe okwu Chineke pụtara, ma anyị agaghị ewere ọnọdụ na ekwesịghị ịmụ akwụkwọ nkọwa; ma a ga-achọ nnukwu nghọta ime mmụọ iji chọpụta eziokwu Chineke n’okpuru ikpokọta nke okwu mmadụ. Olee ntakịrị ihe ụka rụrụ, dịka òtù na-ekwupụta na ha kwere na Bible, iji chịkọta ọla dị oké ọnụ ahịa ndị gbasasịrị agbasasị nke okwu Chineke n’otu agbụ eziokwu zuru oke! Ọla ndị ahụ nke eziokwu adịghị n’elu ihu, dịka ọtụtụ na-eche. Uche isi na nkwekọrịta nke ajọ omume nọgidere na-arụ ọrụ mgbe niile ka o mee ka eziokwu ghara ịdị n’anya, ma mee ka echiche ndị ukwu pụta ìhè nke ọma. Onye iro ahụ na-eme ihe niile dị n’ike ya iji kpuchie ìhè eluigwe site n’usoro agụmakwụkwọ; n’ihi na ọ naghị achọ ka mmadụ nụ olu nke Onyenwe anyị, na-asị, ‘Nke a bụ ụzọ, jeenụ n’ime ya.’”

> “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.

> “Ngwá nke eziokwu tọgbọrọ n’ofe ubi nke mkpughe; ma e liri ha n’okpuru ọdịnala ndị mmadụ, n’okpuru okwu na iwu ndị mmadụ, a hapụwokwa amamihe si n’elu-igwe n’ụzọ fọrọ nke nta ka ọ bụrụ nke a na-eleghara anya; n’ihi na Setan enwewo ihe ịga nke ọma ime ka ụwa kwere na okwu na ihe ndị mmadụ rụzuru dị oke mkpa. Onyenweanyị Chineke, Onye Okike nke ụwa nile, n’ọnụ ahịa na-enweghị nsọtụ enyela ụwa ozi-ọma ahụ. Site n’aka onye nnọchi anya nke Chukwu a, e mepeela iyi nke nkasi obi nke elu-igwe, nke na-enye ọṅụ ma na-enye ume ọhụrụ, na nkasi obi na-adịgide adịgide, nye ndị ga-abịa n’isi-iyi nke ndụ. A ka nwere akwara nke eziokwu ndị a ga-achọpụta; ma a na-amata ihe ime mmụọ n’ụzọ ime mmụọ. Uche ndị ajọ omume kpuchiri ekpuchi enweghị ike ịghọta uru eziokwu ahụ nwere dịka ọ dị n’ime Jisọs.” 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.”

Ọrụ Kraịst, dịka e gosiri ya n’ụlọnrọ Miller dịka nwoke ji ahịhịa ihicha unyi, bụ nke nwere akụkụ abụọ. Ọ bụ iwepụ njehie, na iweghachi eziokwu ndị mbụ. Iwepụ njehie ahụ n’onwe ya kwa nwere akụkụ abụọ, n’ihi na mgbe a kpuchapụrụ njehie ahụ si na windo pụta, njehie ahụ na-akpọrọ ndị họọrọ ịnọgide jikọrọ onwe ha na njehie ndị ahụ laa. Ọrụ nkewa nke nwoke ji ahịhịa ihicha unyi rụzuru ka Jeremaịa na-ekwu kwa, ma àmà ya kwekọrọ na nke Nwanyị White, mgbe o kwuru na, “ndị ọrụ Onyenwe anyị pụrụ ikpughe akụ ndị a, nke mere na ọtụtụ puku mmadụ ga-elekwasị ha anya n’ọṅụ na n’ịtụnanya.”

> 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.

> Ya mere, otu a ka Onyenwe anyị kwuru: Ọ bụrụ na ịlọghachi, mgbe ahụ ka M ga-eme ka ị laghachi ọzọ, ị ga-eguzokwa n’ihu M; ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’etiti ihe rụrụ arụ, ị ga-adị ka ọnụ M. Ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. 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.

Ọnọdụ nke akụkụ Akwụkwọ Nsọ ahụ dị na Jeremiah na-agwa ndị ahụ kpọmkwem okwu bụ́ ndị nwetara nkụda-mmụọ mbụ nke Julaị 18, 2020. Ọ bụghị naanị nwoke ahịhịa-unyi ahụ ka na-ekewa ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, kama ọ bụkwa ọrụ nke ndị Jeremiah nọchiri anya ha, ndị e gosipụtara dịka ndị na-eme mkpebi ma ha ga-alaghachi n’ebe Onyenwe anyị nọ ma ọ bụ na ha agaghị alaghachi. O doro anya na ha anọghị n’ebe Onyenwe anyị nọ, n’ihi na a sị na ha na Ya na-eje ije, agaghị enwe ihe mere ha ga-eji laghachi. Mgbe ha laghachiri ma guzo n’ihu Onyenwe anyị, ma emesịa bụrụ ọnụ Ya, ha gaara arụzu ọrụ nke ikewa ihe dị oké ọnụ ahịa n’ihe rụrụ arụ. Ọrụ nke “Nwoke Ahịhịa-Unyi” ahụ chọrọ òkè nke ndị amamihe. A na-egosikwa ọrụ nke “Nwoke Ahịhịa-Unyi” ahụ n’ime nrọ Miller mgbe Kraịst na-asachapụ ebe ikpo ọka Ya site n’usoro ime ka ọ dị ọcha.

> “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.

> “Etu ngwa ngwa usoro nsachapụ a ga-amalite, enweghị m ike ikwu, ma a gaghị egbu oge ya ogologo. Onye nke nkwụcha-ya dị n’aka Ya ga-asacha ụlọ nsọ Ya ka o wepụ mmetọ omume ya. Ọ ga-ehichapụ ebe iziza Ọka Ya nke ọma kpamkpam.” Testimonies to Ministers, 372, 373.

The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.

Usoro “ịnụcha” ikpeazụ ahụ malitere n’ọnwa Julaị nke afọ 2023, ọ bụkwa usoro ịnụcha ahụ nke Malakaị isi nke atọ.

> “Malachi 3:1–4 quoted.

> “Malakaị 3:1–4 ka e zoro aka.”

> “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.

> “Usoro nke inyocha ma sachapụ na-aga n’ihu n’etiti ndị nke Chineke, Onye-nwe nke ụsụụ ndị agha etinyewo aka Ya n’ọrụ a. Usoro a na-anwale mkpụrụ obi nke ukwuu, ma ọ dị mkpa ka e wee wepụrịrị mmetọ. Ahụhụ na ọnwụnwa dị mkpa ka e wee dọta anyị nso n’aka Nna anyị nke eluigwe, n’okpuru ido onwe anyị n’okpuru uche Ya, ka anyị wee chụọ àjà nye Onye-nwe n’ezi omume. Ọrụ Chineke nke inyocha ma sachapụ mkpụrụ obi aghaghị ịga n’ihu ruo mgbe ndị ohu Ya ga-adị umeala n’obi nke ukwuu, bụrụkwa ndị nwụrụ anwụ n’ebe onwe ha nọ nke ukwuu, nke na mgbe a kpọrọ ha banye n’ozi na-arụsi ọrụ ike, ha wee nwee anya nke na-ele naanị otuto nke Chineke anya.” 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.

Nrọ nke abụọ nke Miller na-akọwapụta mweghachi nke eziokwu ndị mbụ, na n’otu oge ahụ mweghachi nke otu ndị e chụsasịrị. Nrọ nke abụọ nke Nebukadneza na-akọwapụta mweghachi nke alaeze ya. Nrọ Miller na-ekwu maka ilibiga eziokwu ndị mbụ n’okpuru n’usoro nke na a “chụsasịrị” eziokwu ndị ahụ. Okwu ahụ bụ “chụsasịrị” bụ akara nke “oge asaa.” Nrọ Nebukadneza bụ banyere “ịchụsasị” nke “oge asaa.” E debere Nebukadneza n’oge ọgwụgwụ na 1798, ma n’ebe ahụ ọ na-anọchi anya nwoke a tọghatara. Miller bụ akara nke “ndị maara ihe” na 1798.

We will continue Miller’s dream in the next article.

Anyị ga-aga n’ihu na nrọ Miller n’isiokwu na-esonụ.

> “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.

> “Mgbe a kpọrọ anyị ka anyị dị iche n’echiche na ndị ọzọ, ma ọ bụ ndị ọzọ ekwupụta ịdị iche ha n’echiche anyị, anyị kwesịrị igosipụta mmụọ Onye Kraịst, ma debe eziokwu a pụta ìhè na anyị nwere ike ịnọ jụụ ma bụrụ ndị ziri ezi; n’ihi na eziokwu ga-anagide nnyocha. Ka a na-amụ ya nke ukwuu, ka ìhè ya ga-esiwanye na-enwu pụta. Onyenwe anyị na-ele ihe ọ bụla na-atọ ụtọ n’ịkpa ike na n’ịdị njọ anya n’ụzọ na-adịghị amasị ya, ma tinye ịdọ aka ná ntị ya n’ahụ ndị na-etinye nlelị na nkọcha n’ahụ ndị dị iche n’echiche na ha, na-etinye ha n’ọkwa kasị njọ o kwere mee. Eluigwe nile na-ele ndị na-eme nke a anya dịka Eluigwe si lee ndị Farisii anya, ma kpọọ ha ndị na-amaghị ma Akwụkwọ Nsọ ma ike nke Chineke. Ndị iro nke eziokwu apụghị ime ka eziokwu bụrụ njehie. Ha pụrụ ịzọpụta eziokwu ụkwụ, ma chee na n’ihi na ha atụdawo ya n’ala, kpuchiekwa ya n’ihe mkpofu, e meriela ya; ma Chineke ga-akpali ụfọdụ n’ime ndị ya kwesịrị ntụkwasị obi ime dịka Kraịst mere mgbe ọ nọ n’ụwa,—hichapụ ihe mkpofu ahụ, ma weghachite eziokwu n’ọnọdụ ya kwesịrị ekwesị n’usoro nke eziokwu.

> “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.

> “N’òtù ìgwè ebe eziokwu bụ ihe a na-atụle n’okwu, a ga-enwe ndị ga-emegide ihe niile ha na-anabatabeghị dị ka eziokwu; ma mgbe ha na-atọ onwe ha ụtọ na ha na-alụ ọgụ naanị megide njehie, ọ dị ha mkpa iji ntị na-enweghị ajọ mbunobi nụ, ka ha wee ghọta ihe bụ eziokwu, ghara ịkọwa n’ụzọ na-ezighị ezi ma ọ bụ tụgharịa n’ụzọ na-ezighị ezi ihe a na-ekwu. Ha nwere ihe atụ nke ndị mmadụ n’oge niile lụrụ ọgụ megide eziokwu, ma site n’ime otú ahụ jụwo ndụmọdụ (sic) nke Chineke megide onwe ha. Arọ ga-adị ibu ọrụ ahụ nke ga-adakwasị ndị mmadụ ndị natara nnukwu ìhè na nnukwu ohere, ma n’agbanyeghị nke ahụ adaghị kpamkpam n’akụkụ Onyenwe anyị. Ọ bụrụ na ha anwaa ịnọ kpamkpam n’akụkụ Onyenwe anyị, a ga-echebe ha n’ịkwụwa aka ọtọ, ọbụna mgbe a kpọrọ ha ka ha guzo naanị ha. Ọ ga-enyere ha aka iguzo n’obi ike, n’ịdị ọcha na n’ezi ikpe, na-alụ ọgụ n’ihi ụkpụrụ ezi omume na-emebighị emebi. Ọ ga-akwado ha n’ịlụ ọgụ maka ezi ihe n’ihi na ọ bụ ezi ihe, ọbụna ma ikpe ziri ezi adala n’okporo ámá, ma ịha nhatanha enweghi ike ịbanye. Ha ga-aghọta ihe ga-adị ọcha ma bụrụ nke na-enweghị ntụpọ, ma kwekọọ na ndụ Kraịst, ha agaghịkwa esi n’ụkpụrụ Kraịstniti ndị kasị dị ọcha wezuga onwe ha n’mmụọ, n’okwu, ma ọ bụ n’omume, ọbụna ma ha guzo n’ime mmegide megide ọ bụghị naanị amaghị ama, kama megidekwa ndị gụrụ akwụkwọ ma nwee ahụmahụ, bụ ndị ji ngwa agha nke aghụghọ amamihe mechie ha ọnụ. N’etiti ọgụ a nile nke njehie na-alụ megide eziokwu, a ga-echebe ha, a ga-emekwa ka ha debe ụzọ dị otu a nke na ndị iro ha agaghị enwe ike ịgọnahụ ha ma ọ bụ iguzogide ha. Ha ga-eguzo dịka nkume siri ike n’ebe ụkpụrụ dị, na-ajụ ime nkwekọrịta na onye ọ bụla, ma n’otu oge ahụ na-edebe mmụọ nke ga-akara onye Kraịst ọ bụla.”

> “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.

> “Onye bụ onye na-eso ụzọ Kraịst ga-amata ọdịiche dị n’etiti ihe dị nsọ na ihe nkịtị, ọ ga-araparakwa n’ezi ihe àmà nke agwa na ọrụ mmadụ, n’ihi na Kraịst ekwuwo, ‘Site n’ụfọdụ mkpụrụ ha ka unu ga-ama ha.’ Onye Kraịst ga-aga n’ihu n’etiti ụdị mmegide nile. Ọ ga-eleda ire ụtọ anya n’ihi na a mụrụ ya site n’aka Setan. Ọ ga-akpọ ebubo asị n’ihi na ọ bụ ngwá agha nke onye ajọ ahụ. Ha agaghị echekwa anyaụfụ ma ọ bụ mewe ka onwe ha dị elu, n’ihi na ndị a bụ njirimara nke onye iro Chineke na mmadụ. A gaghị ahụ ha dịka ndị nledo; n’ihi na Setan jiri ndị Juu a na-elelị anya rụọ ọrụ a megide Jizọs. Ha agaghị eji idei mmiri nke ajụjụ soro ụmụnna ha, dịka ndị Juu soro Kraịst n’ihi ebumnuche nke itinye ya n’ọnọdụ siri ike site n’okwu ya, na ime ka o kwuo ọtụtụ ihe ka ha wee mee ka ọ bụrụ onye mmehie n’ihi otu okwu.” Home Missionary, September 1, 1894.

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