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# The Book of Daniel - Number Thirty-Seven

Igitabo cya Daniyeli — Nimero Mirongo Itatu n’Irindwi

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

Gusubiza Ukuri Kw’Isoko: Guhishura Inzozi za William Miller n’Ukwiyongera kw’Ubuhanuzi mu Minsi y’Iherezo

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.

Inzozi za William Miller zashyizwe mu gitabo cyitwa *Early Writings*, bityo zikaba zigengwa n’isuzuma no gushyira mu bikorwa by’ubuhanuzi nk’uko bisabwa umunyeshuri ushaka kugabanya neza Ijambo ry’ukuri. Izo nzozi zimaze imyaka myinshi zigaragazwa na Future for America, ariko hano turazishyira mu cyigisho cy’“ukwiyongera k’ubumenyi,” kwafunguwe “mu gihe cy’imperuka” mu mwaka wa 1798. Izo nzozi zivuga ku mateka y’ubutumwa bwagereranyaga ubwo bumenyi bwiyongereye. Zigaragaza isano iri hagati y’imigendere y’ubutumwa bw’abamarayika ba mbere n’ubwa gatatu.

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.

Inzozi za William Miller zigaragaza umurimo we, kandi umurimo we wagereranyijwe n’umurimo wa Mose mu ntangiriro za Isirayeli ya kera. Isohozwa ry’inzozi za Miller mu minsi y’imperuka, ryagereranyijwe n’umurimo wa Kristo mu minsi y’imperuka ya Isirayeli ya kera. Umurimo Kristo yarangije ku iherezo rya Isirayeli ya kera, wagereranyaga umurimo Kristo asohoza mu minsi y’imperuka ya Isirayeli y’umwuka. Mu nzozi za Miller, umurimo usohozwa mu minsi y’imperuka ugaragazwa nk’ukorwa n’“Umuntu w’Uburoso bwo Gukubura Umwanda”. Ni ngombwa cyane kumenya ko inzozi za Miller ari ubuhanuzi bw’isohozwa ry’Induru ya Saa Sita z’ijoro mu minsi y’imperuka. Kandi ni ngombwa cyane no kumenya ko umurimo wa Kristo ku bwa Isirayeli ya kera mu minsi yabo y’imperuka wagereranyaga umurimo w’“Umuntu w’Uburoso bwo Gukubura Umwanda” mu nzozi za Miller.

One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.

Ikintu kimwe cy’umurimo wa Kristo gikwiye kwitabwaho ni uko atahishuye gusa ukuri kwari kwaratwikiriwe guhera mu gihe cya Mose, ahubwo Kristo icyarimwe yanasobanuye kandi akagura uko kuri kw’umwimerere. Mu kubikora, yatanze urugero ko igihe ubwoko bw’Imana buzasohoza inzozi za Miller mu minsi y’imperuka, ukuri kwashingiweho binyuze mu murimo wa Miller kuzagurwa kurenga uko kwasobanukwaga mbere.

> “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.

> “Mu gihe cy’Umukiza, Abayahudi bari baratwikiriye cyane imitako y’agaciro y’ukuri n’imyanda y’imigenzo n’imigani, ku buryo byari bidashoboka gutandukanya ukuri n’ikinyoma. Umukiza yaje gukuraho iyo myanda y’imihango y’ubupfumu n’amakosa yari amaze igihe kirekire yaramaze gushinga imizi, no gushyira imitako y’Ijambo ry’Imana mu rwego rw’ukuri. Mbese Umukiza yakora iki aramutse aje kuri twe ubu nk’uko yaje ku Bayahudi? Yaba agomba gukora umurimo nk’uwo wo gukuraho imyanda y’imigenzo n’imihango. Abayahudi bahungabanye cyane ubwo yakoraga uwo murimo. Bari baratakaje ukuri kw’Imana kw’umwimerere, ariko Kristo yongeye kugushyira ahagaragara. Ni umurimo wacu kubohora ukuri kw’agaciro kw’Imana tukuvana mu myizerere y’ibipfumu no mu makosa. Mbega umurimo twashinzwe mu butumwa bwiza!” 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”.

Uyu munsi umugabo wo gukoropesha umukungugu (Kristo) arimo asohoza “umurimo usa n’uwo wo kuvanaho imyanda y’umuco gakondo n’imihango” nk’uko Intare yo mu muryango wa Yuda (Kristo) yawusohoje mu gihe cy’Abayahudi. Mu nzozi za Miller, amabuye y’agaciro y’ukuri yari atondetse neza rwose mu isanduku y’ijambo ry’Imana, yaje gutwikirwa n’imyanda n’amabuye y’agaciro y’impimbano. Ayo mabuye yagombaga kuvanwa muri iyo myanda maze agasubizwa mu isanduku nini kurushaho y’Ijambo ry’Imana mu gihe cy’Induru yo mu Gicuku yo mu minsi y’imperuka, kuko igihe Miller yarebaga ayo mabuye yagaruwe mu isanduku nini, “yasakuje yishimye cyane, kandi uko gusakuza ni ko kwamukanguye.” Inzozi za Miller zabaye mu 1847, nyuma y’imyaka itatu Induru yo mu Gicuku y’umumarayika wa mbere ibaye, bityo gukanguka kwe muri izo nzozi ni yo Nduru yo mu Gicuku yo mu minsi y’imperuka. Iyo Nduru yo mu Gicuku itangazwa n’abahamya babiri bari barishwe n’inyamaswa yazamutse iva ikuzimu, kandi bari bamaze iminsi itatu n’igice bapfuye baryamye mu muhanda, kugeza igihe bateranirijwe hamwe maze bagahabwa ubugingo mu kibaya cy’amagufa yumye yapfuye, hanyuma bakazamurwa nk’ibendera. Inzozi za Miller zisohorezwa kuri uwo muhanda, no muri icyo kibaya kimwe na none we yita “icyumba cye”.

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.

Mu mateka y’Abamilerite, Uwiteka yakoresheje Miller kugira ngo ashyireho ukuri kw’ibanze kw’Ubwadivantisiti, ariko inzozi ze zagaragaje ko uko igihe kizagenda gihita ubwo kuri buzagenda butabwa hasi bugatwikirwa. Iyi mimerere yo gukuraho imyanda y’imigenzo n’amasanamu y’umuco ni yo Kristo yakoze ku iherezo rya Isirayeli ya kera, kandi mu kubigenza atyo yagereranyije isohozwa rya nyuma ry’inzozi za 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.

Abayuda bari baratakaje “ukuri bw’umwimerere kw’Imana, ariko Kristo yongeye kubushyira ahagaragara,” kandi bamenya umurimo We ko ari “umurimo wacu.” Umurimo wacu ni “ukubohora ukuri kw’agaciro kw’Imana tukagukura mu miziririzo no mu buyobe.” Inzozi za William Miller zigaragaza ivumburwa, itangazwa no kwangwa, ndetse no kugarurwa kw’ukuri bw’umwimerere. Kugira ngo asohoze umurimo wo kugarura, Kristo yashyize ukuri mu “miterere y’ukuri.” “Imiterere y’ukuri” kuri William Miller yari uko yasobanukirwaga n’ububasha bubiri buteza kurimbuka, ari bwo ubupagani n’ubupapa. Mu minsi y’imperuka “imiterere y’ukuri” ni ububasha butatu buteza kurimbuka: ikiyoka, inyamaswa, n’umuhanuzi w’ibinyoma.

> “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.

> “Igihe Kristo yazaga mu isi kugira ngo agaragaze idini ry’ukuri, no gushyira hejuru amahame akwiriye gutegeka imitima n’ibikorwa by’abantu, ibinyoma byari byaramaze gushinga imizi cyane mu bari barahawe umucyo mwinshi bene ako kageni, ku buryo batari bagisobanukirwa uwo mucyo, kandi nta bushake bari bafite bwo kurekura imigenzo ngo bemere ukuri. Banze Umwigisha wo mu ijuru, babamba Umwami w’ikuzo, kugira ngo bakomeze kugundira imico yabo n’ibyo bihimbiye. Uwo mwuka nyirizina ni wo ugaragarira no mu isi y’iki gihe. Abantu ntibashaka gusuzuma ukuri, kugira ngo imigenzo yabo itahungabanywa, kandi ngo hatinjizwa gahunda nshya y’ibintu. Mu bantu habamo ubushobozi buhoraho bwo kuyoba, kandi abantu ku kamere yabo bakunda gukuza cyane ibitekerezo n’ubumenyi bya kimuntu, mu gihe iby’ijuru kandi by’iteka bidatandukanywa cyangwa ngo bihabwe agaciro.” 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.

Iyo Kristo aza kuza mu isi uyu munsi, yabona “uwo mwuka nyirizina” wo gusingiza ibitekerezo n’ubumenyi bya muntu, washyize imigenzo mu mwanya w’ukuri. Mu nzozi za Miller, mu minsi y’imperuka, Kristo aza ari wa muntu utwaye uburoso bwo gukubura umwanda kugira ngo asohoze uwo murimo nyirizina. Umurimo We nk’uwo muntu utwaye uburoso bwo gukubura umwanda nirangira, amabuye y’agaciro ya mbere azamurika inshuro icumi kurusha izuba, nk’abahamya babiri, bahagarariwe na Miller, bakangukijwe n’ijwi ryo gutaka gukomeye.

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.

Imiterere y’ukuri Miller yahawe yari imiterere y’ubuhanuzi y’ubutegetsi bubiri buteza ubusenyeri, kandi imiterere y’ukuri Future for America yahawe ni imiterere y’ubuhanuzi y’ubutegetsi butatu buteza ubusenyeri. “Urufunguzo” rwari rufatanye n’agasanduku kari uburyo bwihariye bw’imyigishirize bwafunguwe bugahabwa Miller, hanyuma nyuma yaho bugahabwa 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.

> “Urufunguzo rw’ubumenyi mu minsi ya Kristo rwari rwarakuweho n’abagombaga kurufata kugira ngo bakingure inzu y’ubutunzi bw’ubwenge iri mu Byanditswe byo mu Isezerano rya Kera. Abarabi n’abigisha bari hafi gufungira abakene n’abababaye ubwami bwo mu ijuru, maze bakabasiga ngo barimbuke. Mu biganiro Bye, Kristo ntiyabahaga ibintu byinshi icyarimwe, kugira ngo atabatera urujijo mu mitima yabo. Buri ngingo yayisobanuraga neza kandi mu buryo butandukanye. Ntiyasuzuguraga gusubiramo ukuri kwa kera kandi kumenyerewe ko mu buhanuzi niba kwari kumufasha gushinga ibitekerezo mu mitima yabo.”

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> “Kristo ni we watangije amabuye y’agaciro yose ya kera y’ukuri. Binyuze mu murimo w’umwanzi, uko kuri kwari kwarahiritswe. Kwari kwaratandukanijwe n’umwanya wako nyawo, kugashyirwa mu rwego rw’ikinyoma. Umurimo wa Kristo wari uwo kongera kubitunganya no gushinga ayo mabuye y’agaciro mu rwego rw’ukuri. Amahame y’ukuri yari yaratanzwe na We ubwe kugira ngo aheshe isi umugisha, binyuze mu mikorere ya Satani, yari yarahambwe kandi asa n’aho yazimye rwose. Kristo yayakijije ayakura mu myanda y’ikinyoma, ayiha imbaraga nshya, zikomeye z’ubugingo, kandi ayategeka kumurika nk’imitako y’agaciro, no guhagarara adakuka iteka ryose.”

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Kristo ubwe yashoboraga gukoresha ukuri uko ari ko kose muri uku kuri kwa kera atabigujijeho n’agace gato cyane, kuko ari We wari warakuremye kose. Ni We wari warakwinjije mu mitima no mu bitekerezo bya buri gisekuru, kandi igihe yazaga mu isi yacu yongeye gutondeka no guha ubuzima ukuri kwari kwarapfuye, akugira gukomeye kurushaho ku bw’inyungu z’ibisekuru bizaza. Ni Yesu Kristo wari ufite imbaraga zo gukura ukuri mu bisigazwa by’ibisambu, akongera kukugeza ku isi kurusha uko kwari gushya n’imbaraga byabwo bya mbere.” Manuscript Releases, igitabo cya 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.

Birashimishije kubona muri iyo nteruro ya nyuma ko urufunguzo Kristo yakoresheje ku iherezo rya Isirayeli ya kera rwari urwo gufungura Isezerano rya Kera. Urufunguzo rw’uburyo bwa Miller rwafunguye isanduku y’Isezerano rya Kera n’Isezerano Rishya, ariko mu minsi y’imperuka, ku musozo w’inzozi ze, iyo sanduku iba nini kurushaho. Urufunguzo rw’uburyo bukoreshwa mu minsi y’imperuka ntirufungura gusa Isezerano rya Kera n’Isezerano Rishya, ahubwo runafungura Umwuka w’Ubuhanuzi. Gukurwaho kw’ikidodo ku Ihishurirwa rya Yesu Kristo, mbere gato y’isozwa ry’igihe cy’imbabazi, bikorwa n’Intare yo mu muryango wa Yuda, yo mu nzozi za Miller igereranywa n’umuntu wo koza umwanda akoresheje uburoso. Mushiki wacu White agaragaza ko umurimo w’uwo muntu ukoresha uburoso bwo koza umwanda uba mbere gato y’isozwa ry’igihe cy’imbabazi.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Ku wa 26 Mutarama Uwiteka yanyeretse iyerekwa, kandi ndarivuga. Nabonye ko bamwe mu bwoko bw’Imana bari ibiragi mu by’umwuka kandi basinziririye; bari nk’abakangutse igice gusa, ntibasobanukirwe n’igihe turimo ubu; kandi ko ‘umuntu’ ufite ‘uburoso bw’umwanda’ yari yamaze kwinjira, kandi ko bamwe bari mu kaga ko gukurwaho. Ninginze Yesu ngo abakize, abababarire akandi kanya gato, kandi abareke babone akaga kabo gakatisha umutima, kugira ngo bitegure mbere y’uko biba itinze ubuziraherezo. Marayika aravuga ati: ‘Kurimbuka kuraje nk’umuyaga ukomeye uzunguruka.’ Ninginze marayika ngo agirire impuhwe kandi akize abakundaga iyi si, kandi bari batsimbaraye ku byabo, ntibashake kubirekura no kubitambira kugira ngo intumwa zihute mu rugendo rwazo kujya kugaburira intama zishonje, zari zigiye gupfa zizize kubura ibyokurya by’umwuka.”

> “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.

> “Ubwo narebaga imitima y’abakene irimbuka ibuze ukuri kw’iki gihe, kandi bamwe bavuga ko bizera ukuri bakabareka bagapfa, babimwa uburyo bukenewe bwo guteza imbere umurimo w’Imana, iyo ntero yarambabazaga bikabije, maze nsaba umumarayika kuyinkuraho. Nabonye ko igihe umurimo w’Imana wasabaga ku mutungo wabo igice runaka, nk’uko byagendekeye wa musore waje kuri Yesu, [Matayo 19:16–22.] bagendaga bafite agahinda; kandi ko bidatinze icyorezo gisesekara kizabanyuraho kigatwara ibyo batunze byose, maze icyo gihe bizaba byaratinze cyane gutamba iby’isi no kwibikira ubutunzi mu ijuru.” Review and Herald, 1 Mata 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.

“ikiboko kirengerana” ni ikimenyetso cy’itegeko ry’icyumweru rigiye kuza vuba, kandi umurimo w’umugabo w’akaburo ko mu nzozi za Miller uba mbere gato y’uko igihe cy’imbabazi gifungwa. Ni igihe amaze gusukura icyumba, akabona gusubiza imitako mu isanduku nini kurushaho, maze ikabona kurabagirana inshuro icumi kurusha izuba. Daniyeli na ba bandi batatu b’intangarugero basanze baruta abandi inshuro icumi.

> 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.

> Nuko, iminsi umwami yari yarategetse ko bazazanwa imbere ye irangiye, umutware w’inkone arabazana imbere ya Nebukadinezari. Nuko umwami avugana na bo; maze muri bo bose haboneka ko nta n’umwe wagereranywa na Daniyeli, Hananiya, Mishayeli na Azariya; ni cyo cyatumye bahagarara imbere y’umwami. Kandi mu byo umwami yababazagaho byose by’ubwenge no gusobanukirwa, yabasanze baruta incuro cumi abarozi n’abaragurisha inyenyeri bose bari mu bwami bwe bwose. Daniyeli 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.

“Iherezo ry’iminsi,” kuri Daniyeli, ryagereranyaga ikigeragezo cy’ukuri aho Nebukadinezari yaciriye urubanza, kandi icyo kigeragezo gishushanya itegeko ryo ku Cyumweru mu minsi y’imperuka. Ukuri kw’umwimerere n’ukw’ishingiro kuzarabagirana inshuro icumi kurushaho iyo gusubijweho mu minsi y’imperuka, kuruta uko kwarabagiranye igihe kwabanje kumenyekana. Uko kuri, n’abanyabwenge basobanukiwe uko kuri mu minsi y’imperuka, bazarabagirana inshuro icumi kurushaho mu mvura y’itumba n’iy’umuhindo, ari yo gusubiramo kw’Induru yo mu Gicuku.

> “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.

> “Muri gushyira ukuza k’Umwami kure cyane. Nabonye ko imvura y’itumba yari igiye kuza [gitunguranye nk’] induru yo mu gicuku, kandi ifite imbaraga zikubye incuro icumi.” 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.

Kugarura ukuri kwa mbere kugerwaho binyuze mu gukoresha uburyo bw’imvura y’itumba bw’“umurongo ku murongo.” Iyo kimaze kugarurwa, ukuri kwa mbere kurabagirana “incuro cumi” kurusha uko kwari kumeze igihe Miller yaguhanze amaso bwa mbere. Abanyabwenge bakoresha urufunguzo rw’uburyo kugira ngo bagarure ukuri kwa mbere, baronka uburambe buruta “incuro cumi” ubw’abarya uburyo bwa Babuloni. Abakuburwa n’umuntu wo gukubura umwanda ni abamaze kwizirika ku migenzo n’umuco byatwikiriye ukuri kwa mbere, kandi bakavanwaho hamwe n’amakosa y’imigenzo n’umuco bamaze kwizirikaho.

A false doctrine is an idol.

Inyigisho y’ibinyoma ni ikigirwamana.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.

> “Mu kwanga ukuri, abantu baba banze Uwagutangiye. Mu guhonyora amategeko y’Imana, baba bahakanye ubutware bw’Uwayatanze. Biroroshye kimwe gukora ikigirwamana mu nyigisho n’amahame by’ibinyoma nk’uko umuntu yabaza ikigirwamana mu giti cyangwa mu ibuye.” 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.

Itangazo ryavuzwe kuri Efurayimu, ryaranze isozwa ry’igihe cy’igeragezwa cya Efurayimu, rishimangira ukuri k’icyo umuntu wo gukubura umwanda akora iyo akubuye hasi.

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

> Efurayimu yifatanyije n'ibigirwamana; nimuyireke yonyine. Hoseya 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.

Ibyo urya ni byo uba byo, nk’uko byagaragajwe na Daniyeli n’abo batatu b’intwari. Guhangayika kwa Mushiki wacu White ku byerekeye abari “ibicucu kandi basinziriye” kwari gufitanye isano no kutitegura kwabo, no kutabasha gutahura akamaro k’“ukuri kw’iki gihe.” Guhangayika kwe kwari ukugaragaza impungenge za Kristo ku Bayuda b’impaka bo mu gihe cye, bari baratakaje rwose ukureba ukuri kwa mbere. Inzozi za Miller zigaragaza iherezo rya Isirayeli ya none yo mu buryo bw’umwuka, yagereranyijwe na Isirayeli ya kera yo ku mubiri.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Abanditsi n’Abafarisayo bavugaga ko basobanura Ibyanditswe, ariko babisobanuraga bahuje n’ibitekerezo byabo bwite n’imigenzo yabo. Imigenzo yabo n’amahame yabo byarushagaho kurushiriza gukakara no kuremerera abantu. Mu busobanuro bwabyo bw’umwuka, Ijambo ryera ryabaye ku bantu nk’igitabo gifunze ikimenyetso, kidashobora gusobanuka mu bwenge bwabo.” Signs of the Times, 17 Gicurasi 1905.

A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.

Umwijima bugenda bwiyongera bwagwiriye U-Adiventisime bw’i Lawodikiya kuva mu wa 1863, kandi Bibiliya n’Umwuka w’Ubuhanuzi byababereye nk’igitabo gifatanishijwe ikimenyetso. Mbere gato y’uko igihe cy’imbabazi gifungwa, Ibyahishuwe bya Yesu Kristo birafungurwa, kandi bituma habaho uburyo bw’igeragezwa bw’intambwe eshatu, busozwa n’uko abanga kureka ibigirwamana byabo by’imigenzo n’umuco w’akarande batwarwa n’itegeko ryo ku cyumweru rigiye kuza vuba.

> “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.

> “Dufite Umucunguzi utagira iherezo, kandi mbega ukuntu amabuye y’agaciro y’ukuri abihamya mu Ijambo ry’Imana ari ay’igiciro cyinshi. Ariko ayo mabuye y’agaciro y’igiciro cyinshi yashyinguwe munsi y’ikirundo cy’imyanda, cy’imigenzo, cy’inyigisho z’ibinyoma, ari byo Satani ubwe yahimbye. Imigambi ye ikorana imbaraga zidasanzwe mu bitekerezo by’abantu kugira ngo ihishe agaciro ka Kristo ku bamwizera. Umwanzi w’Imana n’umuntu yaraguye amarozi ku bavuga ko bakurikira Kristo, ku buryo kuri benshi hashobora kuvugwa ngo: Ntibamenye igihe cyo kugendererwa kwabo.” 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.

Inzozi za Miller zigaragaza amateka y’ishyirwaho ry’“ukuri kwa mbere,” uko kwaje kwangwa nyuma, hanyuma no gusubizwaho kwako ku mperuka. Mbere gato y’isozwa ry’igihe cy’imbabazi, “Umuntu ufite Uburoso bwo Guhanagura Umwanda” yinjira muri iyi shusho maze akongera gushyiraho ukuri kwa mbere, kandi akakugira “incuro icumi” kurushaho kurabagirana. Ibyo bibaho mu gihe cy’amateka y’Induru yo mu Gicuku, ibanziriza Induru Ikomeye y’umumarayika wa gatatu mu gihe cy’itegeko ryo ku Cyumweru. Induru yo mu Gicuku ikangura kandi igatandukanya abagenzi b’inkumi mbere y’itegeko ryo ku Cyumweru, nk’uko Induru yo mu Gicuku yabanje gufungura urubanza rw’ubushakashatsi mu mateka y’Abamilerite. Igihe imitako ishyizwe yongeye gusubizwa mu gasanduku kanini, kasubizwaho, biba byararenze igihe, kuko ibyo bibaho “nyuma y’uko” hasi hamaze guhanagurwa neza.

> “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.

> “Umukungugu n’imyanda by’ubuyobe byahambye amabuye y’agaciro y’ukuri, ariko abakozi b’Umwami bashobora gucukumbura iyo mitungo, ku buryo ibihumbi bizayirebana umunezero no gutangara. Abamarayika b’Imana bazaba iruhande rw’umukozi wicisha bugufi, bamuha ubuntu no kumurikirwa n’Imana, kandi ibihumbi bizayoborwa gusengana na Dawidi biti, ‘Hwejesha amaso yanjye kugira ngo ndebe ibitangaza byo mu mategeko yawe.’ Ukuri kumaze ibinyejana kutaraboneka kandi kutitaweho, kuzaka guturutse mu mapaji amurikiwe y’ijambo ryera ry’Imana. Amatorero muri rusange yumvise ukuri, akakwanga kandi akagakandagira, azarushaho gukora ibibi; ariko ‘abanyabwenge,’ ari bo b’imitima itaryarya, bazasobanukirwa. Igitabo kirafunguye, kandi amagambo y’Imana agera ku mitima y’abifuza kumenya ibyo ishaka. Mu ijwi riranguruye ry’umumarayika uva mu ijuru wifatanya n’umumarayika wa gatatu, ibihumbi bizakanguka bivuye mu kinya cyabafashe n’isi imyaka myinshi, kandi bizabona ubwiza n’agaciro by’ukuri.” Review and Herald, December 15, 1885.

The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.

“Amajana” bazakanguka icyo gihe agereranya izindi ntama z’Imana zikiri i Babuloni, kuko “ijwi rirenga” ritangira ku itegeko ryo ku Cyumweru. Umurimo w’“Umugabo wo Guhanagura Umwanda” watangiye kuva ku wa 11 Nzeri 2001, kandi urushaho gukomera cyane cyane kuva muri Nyakanga 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.

> “Intumwa iravuga iti: ‘Ibyanditswe byose byahumetswe n’Imana, kandi bigira umumaro wo kwigisha, uwo gucyaha, uwo gukosora, uwo gutoza gukiranuka: kugira ngo umuntu w’Imana abe atunganye rwose, yiteguye rwose imirimo yose myiza.’ Bibiliya yisobanura ubwayo. Umurongo umwe uzagaragara nk’urufunguzo ruzafungura indi mirongo, kandi muri ubwo buryo umucyo uzamurikira ku busobanuro bwihishe bw’ijambo. Mu kugereranya imirongo itandukanye ivuga ku ngingo imwe, no kureba uko ihuriye na yo impande zose, ubusobanuro nyakuri bw’Ibyanditswe buzagaragazwa mu buryo bugaragara.

> “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.’

> “Benshi batekereza yuko bagomba kwifashisha ibisobanuro by’Ibyanditswe kugira ngo basobanukirwe n’insobanuro y’ijambo ry’Imana, kandi ntitwavuga ko ibisobanuro bitagomba kwigwa; ariko bisaba ubushishozi bwinshi kugira ngo ukuri kw’Imana kuboneke munsi y’ikirundo cy’amagambo y’abantu. Mbese ni bike cyane itorero ryakoze, nk’umubiri uvuga ko wizera Bibiliya, mu gukoranya amabuye y’agaciro atatanye yo mu ijambo ry’Imana ngo ayobokwe mu munyururu umwe utunganye w’ukuri! Ayo mabuye y’agaciro y’ukuri ntari hejuru ku buryo bworoshye kuboneka, nk’uko benshi babitekereza. Ubwenge bukomeye buyoboye ihuriro ry’ibibi buhora bukora kugira ngo ukuri kutagaragara, kandi ibitekerezo by’abakomeye bibe ari byo bishyirwa ahagaragara mu buryo bwuzuye. Umwanzi arimo gukora ibyo ashoboye byose kugira ngo ahindanye umucyo wo mu ijuru akoresheje inzira z’uburezi; kuko atashaka ko abantu bumva ijwi ry’Umwami rivuga riti: ‘Iyi ni yo nzira, muyigenderemo.’”

> “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.

> “Amabuye y’agaciro y’ukuri aryamye anyanyagiye mu murima w’ihishurirwa; ariko yashyinguwe munsi y’imigenzo y’abantu, munsi y’amagambo n’amategeko by’abantu, kandi ubwenge buva mu ijuru bwirengagijwe hafi ya bwose; kuko Satani yabashije gutuma ab’isi bemera ko amagambo n’ibyo abantu bagezeho ari iby’ingirakamaro ikomeye. Uwiteka Imana, Umuremyi w’amasi yose, yatanze ubutumwa bwiza ku isi ku giciro kitagira urugero. Binyuze muri uyu mukozi mvajuru, amasoko anejeje kandi asubizamo imbaraga, y’ihumure ryo mu ijuru n’ukwihanganishwa guhoraho, yafunguriwe abaza ku isoko y’ubugingo. Haracyari imitsi y’ukuri igomba kuvumburwa; ariko iby’umwuka bisobanukirwa mu buryo bw’umwuka. Ubwenge bwijimishijwe n’ikibi ntibushobora guha agaciro agaciro k’ukuri nk’uko kari muri Yesu.” Review and Herald, December 1, 1891.

The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”

Umurimo wa Kristo, nk’uko ugereranywa mu nzozi za Miller n’umuntu ufite uburoso bwo gukubura umwanda, ufite impande ebyiri. Ni ukuvanaho ikinyoma, no kugarura ukuri kw’umwimerere. Ukuvanaho ikinyoma na ko kandi gufite impande ebyiri, kuko iyo ikinyoma gikuburiwe hanze binyuze mu idirishya, icyo kinyoma kijyana na bo abahitamo kuguma bifatanyije n’ibinyoma. Umurimo wo gutandukanya usohozwa n’umuntu ufite uburoso bwo gukubura umwanda na wo uvugwa na Yeremiya, kandi ubuhamya bwe buhuje n’ubwa Mushiki wa White, igihe yavuze ati: “abakozi b’Umwami bashobora guhishura ubwo butunzi, kugira ngo ibihumbi n’ibihumbi bizabirebane umunezero no gutangara.”

> 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.

> Ni cyo gituma Uwiteka avuga atya ati: Nuhindukira, nzaguhindura nongere nkuzane, kandi uzahagarara imbere yanjye; kandi nutandukanya iby’igiciro cyinshi n’ibitagira umumaro, uzamera nk’akanwa kanjye. Bo bazakugarukira, ariko wowe ntuzabasange. Yeremiya 15:19.

The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.

Imimerere y’umurongo wo muri Yeremiya irareba abahuye n’ugucika intege kwa mbere ko ku wa 18 Nyakanga 2020. Si “umuntu w’akafurushi k’umukungugu” wenyine utandukanya iby’igiciro n’ibitagira umumaro, ahubwo ni n’umurimo w’abagereranywa na Yeremiya, berekanwa nk’abafata icyemezo cyo kumenya niba bazagarukira Uwiteka cyangwa niba batazamugarukira. Biragaragara ko batari kumwe n’Uwiteka, kuko iyo baza kuba baragendanaga na we, nta mpamvu yari kubaho yo kumugarukira. Nibamara kugaruka bagahagarara imbere y’Uwiteka, hanyuma nyuma y’ibyo bakaba akanwa ke, bazaba basohoje umurimo wo gutandukanya iby’igiciro n’ibitagira umumaro. Umurimo wa “Umuntu w’Akafurushi k’Umukungugu” usaba uruhare rw’abanyabwenge. Umurimo wa “Umuntu w’Akafurushi k’Umukungugu” mu nzozi za Miller unagaragazwa igihe Kristo yeza imbuga ye anyujije mu gikorwa cyo gutunganywa nk’ifeza.

> “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.

> “Sinshobora kuvuga neza igihe icyo gikorwa cyo kunonosora kizatangirira, ariko ntikizatinda gusubikwa. Ufite urutaro rwe mu kuboko kwe azahanagura urusengero rweho umwanda warwo w’umuco mubi. Azasukura rwose imbuga ye.” Testimonies to Ministers, 372, 373.

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

Igikorwa cya nyuma cyo “gutunganywa” cyatangiye muri Nyakanga 2023, kandi ni cyo gikorwa cyo gutunganywa kivugwa muri Malaki igice cya gatatu.

> “Malachi 3:1–4 quoted.

> “Malaki 3:1–4 havuzwe.”

> “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.

> “Mu bwoko bw’Imana harimo gukorwa umurimo wo gutunganya no kweza, kandi Uwiteka Nyiringabo yashyizeho ukuboko kwe kuri uwo murimo. Uwo murimo ugerageza cyane umutima, nyamara ni ngombwa kugira ngo ibyanduye bikurweho. Ibigeragezo ni iby’ingenzi kugira ngo twegerezwe hafi Data wo mu ijuru, twumvira ubushake bwe, kugira ngo dutambire Uwiteka ituro ryo gukiranuka. Umurimo w’Imana wo gutunganya no kweza umutima ugomba gukomeza kugeza ubwo abagaragu bayo bicishijwe bugufi cyane, bapfuye rwose ku byerekeye kwikunda, ku buryo, igihe bahamagariwe kujya mu murimo ukora, baba bafite ijisho rireba gusa ku cyubahiro cy’Imana.” Review and Herald, 10 Mata 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.

Inzozi ya kabiri ya Miller iranga kugarurwa kw’ukuri kwa mbere, hamwe no kugarurwa icyarimwe kw’abantu bari baratatanyijwe. Inzozi ya kabiri ya Nebukadinezari iranga kugarurwa k’ubwami bwe. Inzozi ya Miller ivuga iby’ihishurwa ry’ukuri kwa mbere mu mvugo y’uko ubwo kuri “bwatatanyijwe.” Ijambo “bwatatanyijwe” ni ikimenyetso cy’“ibihe birindwi.” Inzozi ya Nebukadinezari ivuga ku “gutatanywa” kw’“ibihe birindwi.” Nebukadinezari ashyirwa mu gihe cy’imperuka mu wa 1798, kandi aho ngaho ahagarariye umuntu wahindutse. Miller ni ikimenyetso cy’“abanyabwenge” mu wa 1798.

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

Tuzakomeza inzozi za Miller mu nyandiko ikurikira.

> “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.

> “Iyo duhamagawe kutumvikana n’abandi, cyangwa abandi bagaragaza ko batemeranya n’ibitekerezo byacu, dukwiriye kugaragaza umwuka wa Gikristo, kandi tukagumisha uku kuri kugaragara cyane yuko dushobora kuba dutuje kandi tudaca urubanza tubogamye; kuko ukuri gushobora kwihanganira gusuzumwa. Uko kurushaho kwigwa, ni ko kurushaho kumurika. Uwiteka yanga ikintu cyose gifite isura y’ubukana n’ukwihanukirana, kandi ashyira igihano cye ku basuzugura kandi bagatuka abatemeranya na bo mu bitekerezo byabo, babashyira mu isura mbi kurusha izindi zose zishoboka. Ijuru ryose rireba abakora ibyo nk’uko Ijuru ryarebye Abafarisayo, kandi rikabahamya ko ari injiji haba mu Byanditswe no mu mbaraga z’Imana. Abanzi b’ukuri ntibashobora guhindura ukuri ikinyoma. Bashobora gukandagira ukuri, bagatekereza ko kubera ko bakugushije hasi kandi bakagutwikiriye imyanda, byaneshejwe; ariko Imana izakoresha bamwe mu bayo b’indahemuka gukora nk’uko Kristo yakoze igihe yari ku isi,—bakureho iyo myanda, maze basubize ukuri mu mwanya wako uboneye mu miterere y’ukuri.”

> “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.

> “Mu matsinda aho ukuri kugibwaho impaka, hazabamo abazajya barwanya ikintu cyose batigeze bemera ko ari ukuri; kandi ubwo bazaba bishuka ko bahanganye n’ikosa gusa, bakeneye kumva bafite amatwi atabogamye, kugira ngo basobanukirwe icyo ukuri ari cyo, kandi ntibagoreke cyangwa ngo basobanure nabi ibyavuzwe. Bafite urugero rw’abantu bo mu bihe byose barwanye ukuri, kandi mu kubikora batyo, bakanga inama y’Imana ibareba ubwabo. Uburyozwe buzaremereza abantu bahawe umucyo mwinshi n’amahirwe menshi, nyamara bakaba barananiriwe kuba ku ruhande rw’Umwami mu buryo bwuzuye. Iyo batinyuka kuba ku ruhande rw’Umwami mu buryo bwuzuye, barindwa gukomeza kuba inyangamugayo, ndetse n’igihe bahamagarirwaga guhagarara bonyine. Yabashoboza guhagarara bashize amanga, mu butungane no mu butabera, baharanira amahame atanduye yo gukiranuka. Yabakomeza mu kurwanirira ikintu cyiza kuko ari cyiza, n’iyo ubutabera bwaba bwaraguye mu muhanda, kandi ukugororoka ntikubone aho kwinjira. Basobanukirwa icyo cyaba gitunganye kandi kitanduye, kandi gihuje n’ubugingo bwa Kristo, kandi ntibateshuke ku mahame atyoroye kurusha andi yose y’Ubukristo mu mwuka, mu ijambo, cyangwa mu gikorwa, kabone n’iyo baba bahagaze barwanya atari ubujiji gusa, ahubwo n’abize kandi b’inararibonye, bakoresha intwaro z’ubuhanga bwo kuyobya kugira ngo babacecekeshe. Muri iyo mirwano yose y’ikosa irwanya ukuri, bararindwa kandi bagashobozwa gukomeza inzira ku buryo abanzi babo batashobora kubagisha impaka cyangwa ngo babarwanye. Bahagarara nk’urutare ku ihame, banga kugirana ubwumvikane bworoshya ibintu n’umuntu uwo ari we wese, nyamara bagakomeza umwuka urangwa kuri buri Mukristo.”

> “He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.

> “Ukurikira Kristo azatandukanya ibyera n’ibisanzwe, kandi azakomera ku gihamya nyakuri y’imico n’imirimo by’umuntu, kuko Kristo yavuze ati: ‘Muzabamenyera ku mbuto zabo.’ Umukristo azakomeza kujya mbere hagati y’uburyo bwose bw’opposition. Azasuzugura ugutonesha, kuko kuvuka kuri Satani. Azanga ibirego, kuko ari intwaro y’umubi. Ntibazarera ishyari cyangwa ngo bishyire hejuru, kuko ibyo ari ibiranga umwanzi w’Imana n’umuntu. Ntibazaboneka ari abatasi; kuko Satani yakoresheje Abayuda basuzugurwaga muri uwo murimo wo kurwanya Yesu. Ntibazakurikiza bene Se bafite urusaku rw’ibibazo byinshi nk’uko Abayuda bakurikiraga Kristo bagamije kumutega mu magambo ye no kumuhatira kuvuga byinshi, kugira ngo bamugire umunyabyaha ku ijambo.” Home Missionary, 1 Nzeri 1894.

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