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# The Book of Daniel - Number Thirty-Seven

Ekitabo kya Danyeri - Ennamba amakumi asatu mu musanvu

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

Okuzzaawo amazima agaasooka: Okubikkula ekirooto kya William Miller n'okuzzaamu amaanyi eby'obunnabbi mu nnaku ez'enkomerero

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.

Ekirooto kya William Miller kyateekebwa mu kitabo “Early Writings”, era bwe kityo kiba wansi w’okukebera okw’obunnabbi n’okuteekebwa mu nkola e ya kimu, nga bwe kyetaagisa okukolebwa omuyizi agezaako okwawula bulungi Ekigambo eky’amazima. Ekirooto kino kiyanjiziddwa emirundi mingi mu myaka egyayise okuyita mu Future for America, naye wano tukiteeka mu kunoonyereza ku “okweyongera kw’obumanyi,” okwaggulibwa mu “ekiseera eky’enkomerero” mu 1798. Ekirooto kiyogera ku byafaayo by’obubaka obwakiikirira obumanyi obwongezebwa. Kiraga enkolagana wakati w’entambuza ez’obubaka bw’Malayika asooka n’owokusatu.

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.

Ekirooto kya William Miller kiraga omulimu gwe, era omulimu ogwo gwafaananyizibwa n’omulimu gwa Musa ku ntandikwa y’Isirayiri ey’edda. Okutuukirizibwa kw’ekirooto kya Miller mu nnaku ez’enkomerero kwafaananyizibwa n’omulimu gwa Kristo mu nnaku ez’enkomerero z’Isirayiri ey’edda. Omulimu Kristo gwe yakola ku nkomerero y’Isirayiri ey’edda, gwakiikirira omulimu Kristo gw’akola mu nnaku ez’enkomerero z’Isirayiri ey’omwoyo. Mu kirooto kya Miller, omulimu ogutuukirizibwa mu nnaku ez’enkomerero gukiikirizibwa ng’ukolebwa omusajja ayitibwa "Dirt Brush Man". Kikulu nnyo okumanya nti ekirooto kya Miller kiwa obunnabbi bw’okutuukirizibwa kwa "Midnight Cry" mu nnaku ez’enkomerero. Era kikulu nnyo okumanya nti omulimu Kristo gwe yakolera Isirayiri ey’edda mu nnaku zaabwe ez’enkomerero gwafaananyizibwa n’omulimu gwa "Dirt Brush Man" mu kirooto kya 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.

Ekimu ku bitundu by’omulimu gwa Kristo ekirina obukulu okulabwako kwe kino: si kyokka nti yasumulula amazima agabadde agakwekebwa okuva mu biro bya Musa, wabula mu biseera bimu Kristo yatumbula amazima ago ag’olubereberye. Bw’atyo, yassaawo eky’okulabirako nti abantu ba Katonda bwe banaatuukiriza ekirooto kya Miller mu nnaku ez’enkomerero, amazima agaatekebwawo mu mulimu gwa Miller galigaziibwa ne gasukkirira okutegeera kwago okwasookera ddala.

> “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 biro by’Omulokozi, Abayudaaya baali babikiddeko nnyo amasanga ag’omuwendo ag’amazima n’effujjo ly’ennono n’engero eza bulimba, okutuusa ne kiba nga tekisoboka okwawula amazima n’obulimba. Omulokozi yajja okuggyawo effujjo ly’okukkiriza okw’obusamize n’ensobi ez’akkiriziddwa okumala ebbanga ddene, era n’ateeka amasanga g’ekigambo kya Katonda ku musingi gw’amazima. Omulokozi yandikoze ki ssinga ajja gyetuli kaakano nga bwe yajja eri Abayudaaya? Yandibadde alina okukola omulimu ogufaanana ogwo mu kuggyawo effujjo ly’ennono n’emikolo. Abayudaaya baasunguwala nnyo bwe yakola omulimu guno. Baali bafiiriddwa okulaba amazima ga Katonda agaasooka, naye Kristo n’agaddamu okubalaga. Gwe mulimu gwaffe okununula amazima aga Katonda ag’omuwendo okuva mu busamize n’ensobi. Omulimu omunene nnyo ogutuweereddwa mu njiri! Review and Herald, 4 Juni 1889.

Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.

Leero omusajja wa burashi ey’ettaka (Kristo) atuukiriza "omulimu ogufaanagana ogw’okuggyawo akasasiro k’ennono n’emikolo," nga bwe yatuukiriza Empologoma eyava mu kika kya Yuda (Kristo) mu biro by’Abayudaaya. Mu kirooto kya Miller, amayinja ag’omuwendo ag’amazima nga gategekeddwa bulungi ddala mu kisanduku ky’Ekigambo kya Katonda, gaabikkibwa akasasiro n’amayinja g’obufere. Amayinja ago gaali gasaaniddwa okuggyibwa mu kasasiro ne gateekebwawo buggya mu kisanduku ekisinga obunene eky’Ekigambo kya Katonda mu kiseera ky’Okukaaba okwa wakati mu kiro okw’enkomerero y’ebiseera, kubanga bwe Miller yalaba amayinja agaddiziddwa mu mbeera mu kisanduku ekisinga obunene, "n’ayogerera waggulu mu ssanyu ennyo, era eddoboozi eryo lyamuzuukusa." Ekirooto kya Miller kyabaawo mu 1847, emyaka esatu oluvannyuma lw’Okukaaba okwa wakati mu kiro okw’omulayika asooka, kale okuzuukuka kwe mu kirooto kwe Okukaaba okw’ekiro okw’enkomerero y’ebiseera. Okukaaba okwo okw’ekiro kwe kulangirirwa abajulirwa babiri abaali battiddwa ensolo eyava mu kinnya ekitakomerera, era baali bafu mu luguudo okumala ennaku ssatu n’ekitundu, okutuusa lwe baakuŋŋanyizibwa wamu ne baddizibwa obulamu mu kiwonvu ky’amagumba agafu era agawotooka ne batumbulwa ng’ebbendera. Ekirooto kya Miller kituukirizibwa ku luguudo olwo, era mu kiwonvu kye kimu ky’akiyitira "ekisenge kye".

In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.

Mu byafaayo by’abawagizi ba Miller, Mukama yakozesa Miller okuteekaawo amazima ag’asooka g’eddiini y’Abadiventisiti, naye okuloota kwe kwalaga nti nga bwe wayitawo ebbanga amazima ago gaana okuzzikibwa. Kino ekikolwa ky’okulongoosa n’okuggyawo effujjo ery’ennono n’obuwangwa kye Kristo yakola ku nkomerero y’Isiraeri ey’edda, era bwe yakikola yalaga mu kifaananyi okutuukirizibwa okusembayo kw’okuloota kwa 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.

Abayudaaya baali batakyalaba "amazima agaasooka aga Katonda, naye Kristo n’agazizza mu maaso g’abantu," era n’alaga nti omulimu gwe ye "omulimu gwaffe." Omulimu gwaffe gwe "okusumulula amazima ga Katonda ag’omuwendo okuva mu bukyamu n’ensobi." Ekirooto kya William Miller kyalaga okuzuula, okwolesa n’okugaanyizibwa, n’okuzzaawo amazima agaasooka. Okutuukiriza omulimu ogw’okuzzaawo, Kristo yateeka amazima mu "enkalakalira y’amazima." "Enkalakalira y’amazima" eri William Miller yali okutegeera kwe ku buyinza obubiri obw’okuzikiriza: obusamize n’obupapa. Mu nnaku ez’oluvannyuma "enkalakalira y’amazima" ye buyinza busatu obw’okuzikiriza: ejjoka, ekisolo, n’nnabi ow’obulimba.

> “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.

> “Bwe Kristo yajja mu nsi okulaga eddiini ey’amazima ng’eky’okulabirako, era okuzza waggulu emisingi egisaanidde okufuga emitima n’ebikolwa by’abantu, obulimba bwali bubakwase nnyo ku abo abaali baalina omusana omungi ennyo, ne bataddamu okutegeera omusana, era tebaali na kwagala kulekera awo ennono ku lwa mazima. Baagaana Omuyigiriza ow’eggulu, ne bamussa ku musalaba Mukama w’ekitiibwa, baleme kulekerawo ennono zaabwe n’ebivumbulwa byabwe. Omwoyo gumu guno gulabikira mu nsi leero. Abantu bawenya okunoonyereza ku mazima, batya nti ennono zaabwe ziritabanguka, era enteekateeka empya y’ebintu eletebwe. Mu bantu mulimu obunafu obubaleetera okusobya bulijjo, era abantu mu butonde bayagala nnyo okugulumiza endowooza n’amagezi g’abantu, nga eby’Obwa Katonda n’ebitaggwaawo tebitegeerwa newaakubadde okusiimibwa.” Ebiragiro ku Mulimu gw’Essomero lya Ssabbiiti, omuko 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.

Ssinga Kristo ajja mu nsi leero, yandisangawo 'omwoyo gwe gumu ddala' ogw'okuzzaamu ekitiibwa endowooza n'amagezi g'abantu, ogwateeka ennono mu kifo ky'amazima. Mu kirooto kya Miller, mu nnaku ez'enkomerero, Kristo ajja ng'omusajja omuswabulula ettaka okutuukiriza omulimu ogwo gumu kye gumu. Omulimu gwe ng'omusajja omuswabulula ettaka bwe gunaaba guwedde, amajjinja ag'omuwendo agaasooka ganaakaanya emirundi kkumi okusinga enjuba, nga abajulizi babiri, abayimiririrwa Miller, bazuukuka ku ddoboozi ly'okukaaba okunene.

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.

Enteekateeka y’amazima gye baawa Miller yali entegeka ey’obunnabbi ey’amaanyi abiri agazikiriza, ate enteekateeka y’amazima gye baawa Future for America ye entegeka ey’obunnabbi ey’amaanyi asatu agazikiriza. Ekkisumuluzo ekyali kisibiddwa ku kisanduuko kyali enkola ey’enjawulo eyaggulwawo ne yaweebwa eri Miller, era oluvannyuma ne yaweebwa eri 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.

> Ekisumuluzo ky’okumanya mu nnaku za Kristo kyali kiggiddwaawo abo abaasaanidde okukikuuma ne bakikozesa okusumulula ennyumba ey’obugagga bw’amagezi mu Ebyawandiikibwa eby’Endagaano Enkadde. Balabbi n’abayigiriza baali bafunze ddala Obwakabaka obw’eggulu eri abavu n’abalumiirwa, ne babaleka okuzikirira. Mu njigiriza ze, Kristo teyaleetanga ebintu bingi mu kaseera kamu, alyoke aleme okubawuganya mu birowoozo byabwe. Yafuula buli nsonga etegeerekeka bulungi era eyawudde bulungi. Teyanyoomanga kuddamu amazima ag’edda era ag’amanyiddwa mu buwandiike bw’obunnabbi singa byamuyamba okussa endowooza mu mitima.

> “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 ye y’ensibuko y’amajjinja ag’omuwendo ag’amazima ag’edda gonna. Olw’emirimu gy’omulabe, amazima ago gaasengulwa. Gaaggyibwawo ku bifo byagyo eby’amazima, ne gateekebwa mu musingi gw’obulimba. Omulimu gwa Kristo kwe kutereeza era n’okunyweza amajjinja ag’omuwendo mu musingi gw’amazima. Emisinji gy’amazima gye yennyini yawa okuwa ensi omukisa, okuyita mu buweereza bwa Setaani, gyasibwa ne giboneka ng’gizikiridde ddala. Kristo yagiggya mu busuukuzi bw’obulimba, n’agissamu amaanyi amaggya ag’omugimu, n’agiragira okwaka ng’amajjinja ag’omuwendo, era okuyimirira emirembe gyonna.

> “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 yennyini yandisobodde okukozesa kyonna ku mazima gano ag’edda nga tawolayo na kantu katono konna, kubanga ye yagatandikawo gonna. Yagateeka mu mitima ne mu birowoozo by’emirembe buli limu, era bwe yajja mu nsi yaffe, yagateekateeka nate n’agafuuyiraamu obulamu amazima agaali gaafa, n’agafuula ag’amaanyi agasinga olw’omugaso gw’ab’emirembe ejijja. Yesu Kristo ye yalina amaanyi okununula amazima okuva mu bisaasiro, era nate n’agagiwa ensi nga gasukkiridde obuggya n’amaanyi ge gaalina mu kusooka.

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.

Kyakuwuunyisa okulaba mu kitundu eky’enkomerero nti ekisumuluzo Kristo kye yakozesa ku nkomerero ya Isirayiri ey’edda kyali kya kuggulawo Endagaano Enkadde. Ekisumuluzo ky’enkola ya Miller kyaggulawo essanduuko ly’Endagaano Enkadde n’Empya, naye mu nnaku ez’enkomerero, ku nkomerero y’ekirooto kye, essanduuko lino linene okusinga. Ekisumuluzo ky’enkola mu nnaku ez’enkomerero kiggulawo si Endagaano Enkadde n’Empya yokka, naye ne Omwoyo gw’Obunnabbi. Okusumululwawo kw’Okubikkulirwa kwa Yesu Kristo, nga katono nnyo nga tekunnaggwaawo ekiseera ky’okugezebwa, kukolebwa Empologoma y’ekika kya Yuda, eyeragibwa mu kirooto kya Miller ng’omusajja ow’ebbulashi ey’enfuufu. Sister White alaga nti omulimu gw’omusajja ow’ebbulashi ey’enfuufu gubeerawo nga katono nnyo nga tekunnaggwaawo ekiseera ky’okugezebwa.

> “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.

> Mukama yampa oluboneero, ku Jjanwali 26, lwe njja kutegeeza. Nnalaba nti abamu ku bantu ba Katonda baali basirusiru era nga beebase; nga balamuse katono bwokka, era nga tebakimanyi mu bujjuvu ebiseera mwe tulimu kaakano; era nti ‘omusajja’ n’ ‘ebbulashi ey’okukunkumula effuufu’ yali ayingidde, era nti abamu baali mu kabi ak’okukunkumulwa ne batwalibwa. Nnasaba Yesu okubawonya, okubagumiikirizaako akaseera akatono, ababikkulire obunkenke obw’entiisa mwe bali, balyoke beetegese nga tekinnaba kubeera ng’ekiseera kiggwawo ddala. Malayika n’agamba nti, ‘Okuzikirira kujja ng’omuyaga ogw’amaanyi nnyo ogw’okuzingulukusa.’ Nnasaba malayika abasaasire era abawonye abo abagalira ddala ensi eno, era nga batadde emitima ku byabwe, era nga tebaagala kweyawula ku byo, ne babiwaayo nga ssaddaaka okuyanguyiza abatume mu kkubo lyabwe okulisa endiga ezirina enjala, ezali zifa olw’okubulwa mmere ey’Omwoyo.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> Bwe nnalaba emyoyo emyavu nga gifa olw'okubulwa amazima ag'ekiseera kino, era abamu abaayatulanga nti bakkiriza amazima nga babalekera okufa, nga bakweka ebyetaagisa okutwala mu maaso omulimu gwa Katonda, ekyokulaba kyannyisa omutima nnyo, ne nsaba malayika akindiggyeeko ekyo. Ne ndaba nti bwe lwaba ng'ensonga ya Katonda esaba ebimu ku by'obugagga byabwe, ng'omuvubuka eyajjira Yesu [Matayo 19:16-22.], baagenda nga banakuwadde; era amangwago ekibonerezo ekijjulukuka kinaabayitako ne kiggyawo ebintu byabwe byonna, ate ne kiba nga kyayise dda okuwaayo eby'ensi nga ssaddaaka, n'okwegerera obugagga mu ggulu. 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.

‘Ekibonerezo ekikulukuta’ kye kabonero k’etteeka lya Ssande erijja mu bbanga ttono, era omulimu gw’omusajja ow’ebburaasi ey’enfuufu mu ndoto ya Miller gutuukirira nga tekannaggalaawo ekiseera ky’obusaasizi. Nga yamaze okulongoosa ekisenge, olwo n’azisuula amayinja ag’omuwendo mu bbokisi ennene, ne ganyenyeza emirundi kkumi okusinga enjuba. Danyeri n’abasajja abasatu abeesigwa baasangibwa nga balungi emirundi kkumi okusinga abalala.

> 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.

> Kaakano ku nkomerero y’ennaku kabaka ze yali alagidde okuleetezwamu, omukulu w’abakungu b’ennyumba n’abaleeta mu maaso ga Nebukadduneeza. Kabaka n’akubaganya nabo ebirowoozo; era mu bonna tewaasangibwa n’omu afaanana Danyeri, Kananaya, Misayeri, ne Azaliya; kyenvudde ne bayimirira mu maaso g’ekabaka. Era mu nsonga zonna ez’amagezi n’okutegeera kabaka ze yababuuzaako, yabasanga nga bebalungi emirundi kkumi okusinga abalogo n’abalaguzi bonna abaali mu bwakabaka bwe bwonna. Danyeri 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.

“Enkomerero y’ennaku,” eri Danyeri, yakiikirira okukemebwa okumalirivu mwe Nebukadduneeza yasala omusango, era okukemebwa okwo kufaananiriza etteeka lya Ssande mu nnaku z’enkomerero. Amazima ag’asooka era ag’omusingi, bwe ganazzibwawo mu nnaku z’enkomerero, gajja kung’áa emirundi kkumi okusinga bwe baasooka okugategeera. Amazima, n’abagezi abategeera amazima ago mu nnaku z’enkomerero, bajja kung’áa emirundi kkumi mu kiseera ky’enkuba ey’enkomerero, gye ye kuddamu kw’Okukaaba okw’omu ttumbi ly’ekiro.

> “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.

> Oteeka okujja kwa Mukama kure nnyo. Nnalaba enkuba ey’enkomerero ng’ejja nga [mangu nga] enduulu ey’essaawa ya ttumbi, era nga n’amaanyi emirundi kkumi. Spalding ne 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.

Okuzzaawo amazima ag’asooka kutuukirizibwa mu kukozesa enkola ey’enkuba ey’oluvannyuma eyitibwa ‘olunyiriri ku lunnyiriri.’ Bwe gazziddwaawo, amazima ag’asooka gakaasa emirundi ‘ekkumi’ okusinga bwe gaakaasanga Miller bwe yabirabira olubereberye. Abagezi abakozesa ekisumuluzo ky’enkola okuzzaawo amazima ag’asooka, bafuna obumanyirivu obulungi emirundi ‘ekkumi’ okusinga abalya enkola ya Babulooni. Abo abakunkumulwa omusajja wa burashi y’enfuufu, be bannyweredde ku nnono n’empisa ezibikiddeko amazima ag’asooka, era ne basangulwamu wamu n’ensobi z’ennono n’empisa ze banywereddeko.

A false doctrine is an idol.

Obuyigiriza obw'obulimba kye kifaananyi.

> “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 kugaanira amazima, abantu bagaana ensibuko y’amazima. Mu kulinyirira etteeka lya Katonda, bagaana obuyinza bw’Omuwadde w’etteeka. Kyangu nnyo okufula enjigiriza ez’obulimba n’ebirowoozo ebikyamu ebifaananyi, nga bwe kyangu okukola ekifaananyi eky’omuti oba eky’amayinja. Empaka Ennene, 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.

Okulangirirwa okwakolebwa ku Efulayimu okwategeeza okuggwaawo kw’ekiseera eky’okugezesebwa kya Efulayimu, kikakasa amazima g’ekyo omusajja omuyola ky’atuukiriza ng’ayola wansi.

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

> Efulayimu anywedde ku bifaananyi; mumulekeko. Oseya 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.

Oli kye olya, nga Danyeri n’abasatu ab’omu kitiibwa bwe baakilaga. Okweraliikirira kwa Mukyala White ku abo abaali “abasiru era ab’ebase” kwakwatagana n’okubulwa kwabwe okutegereka, era n’okubulwa kwabwe okutegeera obukulu bw’ “amazima ag’ekiseera kino.” Okweraliikirira kwe kwali kulaga okweraliikirira kwa Kristo ku Bayudaaya ab’avoonoovoonoona ab’omu mulembe gwe, abaali baweddeko ddala okulaba amazima agaasooka. Ekiroto kya Miller kirambulula enkomerero ya Isirayiri ey’Omwoyo ey’omu mulembe guno, eyafaananyizibwa Isirayiri ey’edda ey’omubiri.

> “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.

> "Abawandiisi n’Abafalisaayo baagamba nti bannyonnyola Ebyawandiikibwa, naye baabitegeeza nga bagoberera endowooza zaabwe n’ennono zaabwe. Ennono n’ebiragiro byabwe byeyongera okukaka okusinga bwe byali. Mu makulu gaayo ag’omwoyo, Ekigambo ekitukuvu kyafuuka eri abantu ng’ekitabo ekisibiddwaako akabonero, nga kiggaliddwa eri okutegeera kwabwe." Signs of the Times, Meyi 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.

Okuva mu 1863, ekizikiza ekyeyongera kitudde ku ObuDiventisiti obw’e Laodikya, era Bayibuli n’Omwoyo ogw’Obunnabbi bibafuuse ng’ekitabo ekisibiddwa. Mu kaseera katono nga ekiseera ky’okusaasirwa kigenda okuggala, Okubikkulirwa kwa Yesu Kristo kusumululibwa, era kuleeta enteekateeka y’okugezesebwa ey’emitendera esatu eriggwaawo nga abo abagaana okuleka ebifaananyi byabwe eby’obuwangwa n’ennono basangulibwawo mu kiseera ky’etteeka lya Sande erijja mangu.

> “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.

> "Tulina Omununulizi ataliko nsalo, era amayinja ag’amazima agakakasa kino mu Kigambo kya Katonda g’omuwendo ennyo. Naye amayinja ago ag’omuwendo baziikiddwa wansi w’omugugu omunene gw’ebintu eby’obusa, ennono z’abantu, n’enjigiriza ez’obukyamu, ebyo Sitaani yennyini ye yabiteekawo. Obukodyo bwe bukolera ku ebirowoozo by’abantu n’amaanyi ag’ewuunyisa okuzikiza omuwendo gwa Kristo eri abo abamukkiririzaamu. Omulabe wa Katonda n’abantu alogoose abo abeemanyisa nti bagobereza Kristo, okutuusa ne ku bangi kisoboka okugambibwa nti, tebamanyi ekiseera eky’okulabirirwa kwabwe." Review and Herald, Agusito 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.

Ekirooto kya Miller kiraga ebyafaayo eby’okutandikibwa kw’amazima ag’asookera ddala, okugaanyizibwa kwago okwaddirira, n’oluvannyuma okuzzaawo kwago okusembayo. Mu bbanga ttono nga tekunnaggwaawo okuggalawo kw’ekiseera ky’ekisa, ‘Dirt Brush Man’ ayingira mu mbeera n’azzaawo amazima ag’asookera ddala, era n’agafuula nga gaaka ‘emirundi kkumi’ okusinga. Kino kibeerawo mu byafaayo by’Enduulu ey’omu ttumbi ly’ekiro, erisooseeyo mu maaso ga Enduulu Enene y’omubaka wa ssatu ku tteeka erya Sande. Enduulu ey’omu ttumbi ly’ekiro ezuukusa era ewawula abawala nga tekunnabaawo tteeka erya Sande, nga bwe yasooka mu maaso g’okuggulawo okusalirwa omusango okunonyereza mu byafaayo bya Millerite. Bwe batuusaako okuddamu okusuula eby’obugagga eby’omuwendo mu kisanduuko ekinene, ekyazzibwawo, kiba nga obudde buggwereddeko, kubanga ekyo kibaawo ‘oluvannyuma’ ng’enyumba emeeseddwa n’eyonjoleddwa ddala.

> “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.

> Effuufu n’akasenyasenya k’ensobi bisambye amayinja ag’omuwendo ag’amazima; naye abakozi ba Mukama basobola okubikkula eby’obugagga ebyo, ne kityo enkumi eziwera ne zijibirabirako nga basanyuka era nga bawuniikirira. Bamalayika ba Katonda bajja kuba wabbali w’omukozi omutoowaze, nga bamuwa ekisa n’okumulangaza okw’Obwakatonda, era enkumi nnyingi zijja kukulemberwa okusaba wamu ne Dawudi nti, ‘Bula amaso gange, ndyoke ndabe eby’amagero mu mateeka go.’ Amazima agaabadde okumala emirembe nga tegalabika wadde ngagatwaliddwa nsa, galikuba omusana okuva ku miko egyalangusiddwa egy’Ekigambo ekitukuvu kya Katonda. Amakanisa mu bungi agawulidde, ne gagaana, ne gakkandagira ku mazima, galyeyongera okukola ebibi; naye ‘ab’amagezi,’ abo ab’esimbu, bajja kutegeera. Ekitabo kiguddewo, era ebigambo bya Katonda bituuka mu mitima gy’abo abegomba okumanya okwagala kwe. Ku kukaaba okunene kw’omulayika ava mu ggulu ayungira ku mulayika ow’okusatu, enkumi nnyingi zijja okuzuukira okuva mu kutamiira okwamaze emirembe ng’akutte ensi, era baliraba obulungi n’omuwendo gw’amazima. Review and Herald, Desemba 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.

“Ab’enkumi” abalyoka okuzuukuka, bakiikirira ekisibo kya Katonda ekirala ekikyali mu Babulooni, kubanga “okukaaba okw’amaanyi” kutandika ku tteeka lya Sande. Omulimu gwa “Dirt Brush Man” gubadde mu nkola okuva nga 11 Ssettembera, 2001, era n’okusingawo okuva mu Jjulayi wa 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.

> Omutume agamba nti, 'Ebyawandiikibwa byonna byasuusibwa Katonda, era bigasa okuyigiriza, n'okunenya, n'okutereeza, n'okubangula mu butuukirivu: omuntu wa Katonda alyoke abeere omutuufu, ng'ategekeddwa ddala eri buli mulimu omulungi.' Baibuli yennyini ye omunnyonnyozi waayo. Ekitundu ekimu kijja kuba akasumuluzo akaggulawo ebitundu ebirala, era mu ngeri eyo omusana gunaateekebwa ku makulu agakwekwese g'ekigambo. Bwe tugeraageranya ebitundu eby'enjawulo ebikwata ku nsonga emu, nga tubitunuulira ku buli luuyi, amakulu amatuufu g'Ebyawandiikibwa gajja kulabika bulungi.

> “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.’

> Abangi balowooza nti balina okubuuzako ebitabo eby’ennyonnyola ku Ebyawandiikibwa Ebitukuvu basobole okutegeera amakulu g’ekigambo kya Katonda, era tetwogera nti ebitabo eby’ennyonnyola tebisaanidde kusomebwa; naye kyetaagisa amagezi amangi n’okwekenneenya okuzuula amazima ga Katonda mu bungi bw’ebigambo by’abantu. Nga bitono nnyo ebyakoleddwa Ekkanisa, ng’ekibiina ekyeyanjula ng’ekkiriza Baibuli, mu kukungaanya amajjinja ag’omuwendo ag’ekigambo kya Katonda agasaasaanyiziddwa, n’okugagatta mu mukufu gumu ogw’amazima ogutuukirivu! Amajjinja g’amazima tegaboneka mu bwangu ku buso, nga bangi bwe balowooza. Omutwe omukulu mu mukago gw’obubi abeera ng’akola bulijjo okukuuma amazima nga tegaboneka, era n’okwolesa ddala endowooza z’abasajja ab’ekitiibwa. Omulabe akola byonna eby’amaanyi ge okuzibya ekitangaala ky’eggulu ng’ayita mu nkola z’obuyigirize; kubanga tayagala abantu bawulire eddoboozi lya Mukama nga ligamba nti, ‘Lino ye kkubo, mutambuliremu.’

> “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.

> Amajjinja ag’omuwendo g’amazima gasaasaanye mu ttale ly’okubikkulirwa; naye gabimbiddwa wansi w’ennono z’abantu, wansi w’ebigambo n’ebiragiro by’abantu, era amagezi okuva mu ggulu gasigiddwa nga tegakwanyiriziddwa mu nkola; kubanga Setaani afunye obuwanguzi mu okuleetera ensi okukkiriza nti ebigambo n’ebikolwa by’abantu bya mugaso ennyo. Mukama Katonda, Omutonzi w’ensi zonna, ng’asasudde omuwendo ogutalika, awadde ensi Enjiri. Okuyita mu njiri eno entukuvu, ensulo ezisanyusa era ezziza amaanyi ez’okusanyusa okw’eggulu n’okubagumya okutaliggwaawo zigguliddwa eri abo abajja ku nsulo y’obulamu. Waliwo emigwa gy’amazima egikyali okuzuulibwa; naye ebintu eby’omwoyo bitegeerwa mu ngeri ey’omwoyo. Emitima egizibikiddwa obubi tebisobola okusiima omuwendo gw’amazima nga bwe guli mu Yesu. Review and Herald, Desemba 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.”

Omulimu gwa Kristo, nga gwayolesebwa mu kirooto kya Miller ng’omusajja omusweesa enfuufu, kiri mu ngeri bbiri. Gukwata ku kuggyawo ensobi, era n’okuzzaawo amazima agaasooka. Okuggyawo ensobi nako kiri mu ngeri bbiri, kubanga bwe ensobi zisweebwa ne zifulumira mu ddirisa, ensobi zitwala n’abo abasalawo okunywerera ku nsobi ezo. Omulimu gw’okuwawula ogwakolebwa omusajja omusweesa enfuufu gwogerwako era ne Yeremiya, era obujulizi bwe bukkaanya ne Sister White, bwe yagamba nti, "abakozi ba Mukama basobola okubikkula eby’obugagga bino, okutuusa nga enkumi z’abantu zibiraba n’essanyu n’obutya obw’ekitiibwa."

> 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.

> Awo bw’ati bw’ayogera Mukama nti, Bw’oddayo, nange ndikuzza nate, onaayimiriranga mu maaso gange; era bw’oggyamu eky’omuwendo mu ekitaliimu mugaso, onoba nga akamwa kange; baliddire gy’oli; naye ggwe toliddira eri bo. 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.

Omulamwa gw'ekitundu mu Yeremiya gukwatira ku abo abaayitamu okusuulibwa essuubi okwasooka ku July 18, 2020. Si Omusajja owa ‘Bburashi y’Etaka’ yekka awaabulula eky’omuwendo okuva mu eky’omwonoonefu, wabula era kye kikolwa kyaabo abakiikirirwa Yeremiya, abalagibwa nga bakola ensalawo oba baliddayo eri Mukama oba tebaliddayo. Kitegeerekeka nti baali tebali wamu ne Mukama, kubanga singa baali batambulanga naye tewandibaddewo nsonga y’okuddayo. Bwe banaaddayo ne bayimirira mu maaso ga Mukama, era oluvannyuma ne bafuuka akamwa ke, banaaba batuukirizza omulimu gw’okuwaabulula eky’omuwendo okuva mu eky’omwonoonefu. Omulimu gw’Omusajja owa ‘Bburashi y’Etaka’ gweetaaga okwetaba kw’ab’amagezi. Era omulimu gw’Omusajja owa ‘Bburashi y’Etaka’ ogulabikira mu kirooto kya Miller gulabisibwa ne mu mbeera Kristo bw’asunsunula oluggya lwe ng’ayita mu nkola ey’okutereeza n’okutukuza.

> “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.

> "Obwangu obulitandika okulongoosa kuno ssiyinza kubusala, naye tekulirwawo nnyo. Oyo alina omusuunsi mu mukono gwe alyaayonja yeekaalu ye n’agiggyaamu obutali butukuvu bw’empisa. Alirongoosa olugya lwe okusukka ddala." Testimonies to Ministers, 372, 373.

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

"Enkola y'okutukuza" ey'enkomerero yatandika mu Julaayi omwaka gwa 2023, era ye nkola y'okutukuza eya Malaki essuula ey'okusatu.

> “Malachi 3:1–4 quoted.

> Malaki 3:1-4 byanukuliddwa.

> “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.

> "Enkola ey'okusunsula n'okutukuza egenda mu maaso mu bantu ba Katonda, era Mukama ow'eggye atadde omukono gwe ku mulimu guno. Enkola eno egezesamu nnyo emmeeme, naye yeetaagisa okusobola okuggyaamu obutali butukuvu. Ebigezo byetaagisa nnyo, okusobola okutusemberereza eri Kitaffe ow'omu ggulu, mu kugondera okwagalo lwe, tulyoke tuweeyo eri Mukama ekiweebwayo mu butuukirivu. Omulimu gwa Katonda ogw'okusunsula n'okutukuza emmeeme gulina okugenda mu maaso okutuusa abaweereza be lwe banaaba beetoowazizza nnyo, ne bafa ku kweyagala, bwe bayitibwa mu buweereza obw'enkola, babeere n'eriiso limu ku kitibwa kya Katonda." Review and Herald, Epreli 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.

Ekirooto eky’okubiri kya Miller kiraga okuzzaawo amazima agaasooka, era mu kiseera kye kimu okuzzaawo abantu abaasaasaanyizibwa. Ekirooto eky’okubiri kya Nebukadduneeza kiraga okuzzaawo obwakabaka bwe. Ekirooto kya Miller kyogerako ku kubikka wansi amazima agaasooka, mu ngeri gye biyitibwamu nti ‘gasaasaanyiziddwa’. Ekigambo ‘okusaasaanyizibwa’ kye kabonero ka ‘ebbanga emirundi musanvu’. Ekirooto kya Nebukadduneeza kikwata ku ‘kusaasaanyizibwa’ kw’ ‘ebbanga emirundi musanvu’. Nebukadduneeza ateekeddwa ku nkomerero y’ebiseera mu 1798, era awo ameerera ng’omusajja akyuse. Miller y’akabonero ka ‘abagezi’ mu 1798.

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

Tujja okugenda mu maaso n'ekirooto kya Miller mu kiwandiiko ekiddako.

> “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.

> Bwe tuyitibwa okutakkanya n’abalala, oba abalala ne balaga obutakkanya kwabwe n’ebirowoozo byaffe, tusaanidde okulaga omwoyo ogw’Obukristaayo, era tuteeke mu maaso ensonga eno nti tusobola okubeera abakkakkamu era ab’obwenkanya; kubanga amazima gayimirira okukeberebwa. Okunoonyerezebwako bwe kweyongera, ekitangaala kyako kyeyongera okwaka. Omukama tayagala kintu kyonna ekirimu obukambwe n’obukakanyavu, era ateeka okunenya kwe ku abo abasuula obunyoomo n’okubavuuma abo abatakkiriziganya nabo mu birowoozo, nga babateeka mu musana omubi ennyo. Eggulu lyonna lirabira abo abakola bw’ati mu ngeri Eggulu gye lyalabirangako Abafalisaayo, ne libaalangirira ng’abataamanya Byawandiikibwa wadde amaanyi ga Katonda. Abalabe b’amazima tebasobola kufuula amazima ekikyamu. Bayinza okukandagiriza amazima, ne balowooza nti kubanga bagasuulidde wansi ne bagabikka n’ebisulo, gaawanguddwa; naye Katonda ajja okukola mu mitima gy’abamu abeesigwa be bakole nga Kristo bwe yakola nga yali ku nsi—bakunkumule ebisulo, ne baddize amazima ekifo kyako ekituufu mu ensengeka y’amazima.

> “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 bibiina mwe mazima gifuuka nsonga ey’okwogerwako, walibaawo abaligaanira byonna bye batakkiriza nga mazima; era nga beewana nti balwana n’ensobi yokka, balina okwetaaga okuwulira n’amatu agatalina kusosola, balyoke bategeere ekiri mazima, era baleme kukyamya newaakubadde okutaputa mu ngeri enkyamu ebyogerwa. Balina ekyokulabirako ky’abantu mu mirembe gyonna abaalwanyiza amazima, era bwe baakikola ne bagaana amagezi ga Katonda ku bo bennyini. Obuvunaanyizibwa obunene bujja okutuula ku bantu abaafunye omusana omungi n’emikisa eminene, ate ne baleemererwa okubeera ku ludda lwa Mukama mu bujjuvu. Singa beesalirawo okubeera ku ludda lwa Mukama mu bujjuvu, bandikuumiddwa mu butuukirivu, ne bwe bayitibwa okuyimirira bokka. Yandibasobozesezza okuyimirira n’obuvumu, mu butukuvu n’obwenkanya, nga balwanirira emisingi egitayonooneka egy’obutuukirivu. Yandibanyweza mu kulwanirira ekituufu kubanga kye kituufu, newankana obwenkanya ne bubeera bugudde mu nguudo, n’okwenkanya ne kutayinza kuyingira. Banditegeera ekirongoofu ekitalyonooneka, ekikwatagana n’obulamu bwa Kristo, era tebandikyusanga wadde okuva ku misingi emirongoofu ennyo egy’Obukristaayo mu mwoyo, mu kigambo, oba mu kikolwa, ne bwe bandyimirira nga beewakanya si na butamanyi bwokka naye n’abo abayigiriziddwa n’abagezigezi, abakozesa ebikozesebwa eby’amagezi ag’obulimba okubasirisizzaamu. Mu kunyiiganya kuno kwonna okw’ensobi okulwanyisa amazima, bandikuumibwa, era ne basobozesebwa okugoberera ekkubo eryo ng’abalabe baabwe tebayinza kugiwakanya newaakubadde okugiziyiza. Bandyimirira ng’ejjinja ku musingi, nga bagaana okukola endagaano ez’okusaddaaka misingi gyaabwe ne muntu yenna, naye nga bakuuma omwoyo ogukiraga buli Mukristaayo.

> “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.

> Oyo ali omugoberezi wa Kristo alimanya enjawulo wakati w’ebitukuvu n’ebya bulijjo, era alinywerera ku bujulizi obutuufu obulaga empisa n’omulimu gw’omuntu, kubanga Kristo yagamba nti, ‘Mu bibala byabwe muba mubamanyira.’ Omukristaayo alisonga mu maaso mu buli ngeri ey’okumuwakanya. Alikyawa okwebegaabega kubanga kivudde eri Ssetaani. Alikyawa okulumiriza kubanga kye ky’okulwanyisa ky’Omubi. Tebajja kukuza obuggya newankubadde okwewaggula kubanga bino ze mpisa z’omulabe wa Katonda n’omuntu. Tebajja kusangibwa nga baketta; kubanga Ssetaani yakozesa Abayudaaya abanyoomeddwa mu kukola omulimu guno ng’awakanya Yesu. Tebajja kugoberera baganda baabwe n’ebibuuzo bingi nga bwe Abayudaaya baagoberera Kristo nga bagenderera okumukwata mu bigambo bye, era nga bamusendasenda ayogere ku bintu bingi balyoke bamwesseko omusango olw’ekigambo kimu." Home Missionary, September 1, 1894.

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