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# The Book of Daniel - Number Thirty-Seven

Buku Daniel - Bilangan Tiga Puluh Tujuh

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

Memulihkan Kebenaran-Kebenaran Asal: Menyingkap Mimpi William Miller dan Kebangkitan Semula Nubuatan pada Hari-Hari Terakhir

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.

Mimpi William Miller dimasukkan ke dalam buku *Early Writings*, dan karena itu tunduk kepada analisis serta penerapan kenabian yang sama yang harus dilaksanakan oleh seorang pelajar yang berusaha membagi dengan tepat firman kebenaran. Mimpi itu telah dikemukakan berkali-kali sepanjang tahun-tahun oleh Future for America, tetapi di sini kami menempatkannya ke dalam kajian tentang “pertambahan pengetahuan,” yang dibukakan pada “waktu kesudahan” pada tahun 1798. Mimpi itu membahas sejarah pekabaran yang mewakili pengetahuan yang ditambahkan itu. Mimpi itu menggambarkan suatu kaitan antara pergerakan-pergerakan dari pekabaran malaikat pertama dan ketiga.

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.

Miller ning tusin in a hna a hnathawh a hrilhchian a, a hnathawh chu Israel hnam hlui tirhchhan lama Mosia hnathawh avangin entîr a ni. Ni hnuhnungah Millera tusin a famkimna chu Israel hnam hlui ni hnuhnungah Krista hnathawh avangin entîr a ni. Krista’n Israel hnam hlui tawpah a tihfamkim hnathawh chu thlarau lam Israel ni hnuhnungah Krista’n a tihfamkim hnathawh aiawh a ni. Millera tusinah ni hnuhnungah hnathawh tihfamkim chu “Lei Hnawt Pa” tihin tih a ni angin entîr a ni. Millera tusin hi ni hnuhnungah Zan Lai Au tih famkimna hrilhlawkna a nihna hriatthiam hi a pawimawh hle. Tin, an ni hnuhnungah Israel hnam hlui tana Krista hnathawh chuan Millera tusinah “Lei Hnawt Pa” hnathawh a entîrna a ni tih hriatthiam pawh a pawimawh hle.

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.

Sa chunnti a’obraich Chrìosd a tha cudromach a thoirt fa-near, cha b’ e a-mhàin gun do dh’fhosgail E na fìrinnean adhlaichte o aimsir Mhaois, ach rinn Crìosd aig an aon àm na fìrinnean tùsail sin nas mòire ann an glòir agus ann an cudrom. Le sin a dhèanamh, shuidhich E eisimpleir gu bheil, nuair a choileanas sluagh Dhè aisling Mhilleir anns na làithean deireannach, na fìrinnean a chaidh a dhaingneachadh tro obair Mhilleir, air an leudachadh nas fhaide na an tuigse thùsail.

> “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.

> “Katika wakati wa Mwokozi, Wayahudi walikuwa wamefunika sana vito vya thamani vya kweli kwa takataka za mapokeo na ngano, hata ikawa haiwezekani kutofautisha yaliyo ya kweli na yaliyo ya uongo. Mwokozi alikuja kuondoa takataka za ushirikina na makosa yaliyokuwa yamehifadhiwa kwa muda mrefu, na kuweka vito vya neno la Mungu katika mfumo wa kweli. Je, Mwokozi angefanya nini kama angekuja kwetu sasa kama alivyokuja kwa Wayahudi? Ingemlazimu kufanya kazi inayofanana na hiyo ya kuondoa takataka za mapokeo na sherehe za kidini. Wayahudi walifadhaika sana alipofanya kazi hii. Walikuwa wamepoteza kuona kweli ya asili ya Mungu, lakini Kristo akaileta ionekane tena. Ni kazi yetu kuzikomboa kweli za thamani za Mungu kutoka katika ushirikina na kosa. Ni kazi ya namna gani tuliyokabidhiwa katika injili!” 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”.

Lehono, monna oa borashe ba lerole (Kreste) o phetha “mosebetsi o tšoanang oa ho tlosa lithōle tsa moetlo le mekete” joalokaha Tau ea leloko la Juda (Kreste) e ile ea o phetha mehleng ea Bajuda. Torong ea Miller, mahakoe a bohlokoa a ’nete a neng a hlophisitsoe ka mokhoa o phethahetseng ka lekeseng la Lentsoe la Molimo, a ile a koaheloa ke lithōle le mahakoe a maiketsetso. Mahakoe ao a ne a lokela ho ntšoa lithōleng ’me a khutlisetsoe ka lekeseng le leholoanyane la Lentsoe la Molimo nakong ea Mohoo oa Har’a Bosiu oa matsatsi a ho qetela, hobane e ne e le ha Miller a sheba mahakoe a tsosolositsoeng ka lekeseng le leholoanyane moo a ileng a “hoeletsa ka thabo e kholo, ’me mohoo oo oa mo tsosa.” Toro ea Miller e etsahetse ka 1847, lilemo tse tharo ka mor’a Mohoo oa Har’a Bosiu oa lengeloi la pele, kahoo ho tsoha ha hae torong ke Mohoo oa Har’a Bosiu oa matsatsi a ho qetela. Mohoo oo oa Har’a Bosiu o boleloa ke lipaki tse peli tse neng li bolailoe ke sebata se nyolohileng sekoting se se nang moeli, ’me tsa robala li shoele seterateng ka matsatsi a mararo le halofo, ho fihlela li kopanngoa hammoho, tsa ntan’o phelisoa phuleng ea masapo a ommeng a shoeleng, ’me tsa phahamisoa e le folakha. Toro ea Miller e phethahatsoa seterateng seo, le phuleng eo a e khethollang e le “kamore ea hae”.

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.

Dalam sejarah kaum Millerit, Miller telah digunakan oleh Tuhan untuk menegakkan kebenaran-kebenaran asli Adventisme, namun mimpinya menunjukkan bahawa, seiring berlalunya waktu, kebenaran-kebenaran itu akan tertimbus. Fenomena menyingkirkan timbunan sampah tradisi dan adat ini ialah apa yang telah Kristus lakukan pada penghujung Israel purba, dan dengan demikian Dia melambangkan penggenapan terakhir mimpi 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.

Orang Yahudi telah kehilangan pandangan terhadap “kebenaran asli Allah, tetapi Kristus menampakkannya kembali,” dan Ia mengidentifikasikan pekerjaan-Nya sebagai “pekerjaan kita.” Pekerjaan kita ialah “membebaskan kebenaran-kebenaran Allah yang berharga dari takhayul dan kesesatan.” Mimpi William Miller mengidentifikasi penemuan, penyajian dan penolakan, serta pemulihan kebenaran-kebenaran asli itu. Untuk menyelesaikan pekerjaan pemulihan itu, Kristus menempatkan kebenaran ke dalam “kerangka kebenaran.” “Kerangka kebenaran” bagi William Miller adalah pemahamannya tentang dua kuasa pembinasa, yaitu paganisme dan kepausan. Pada akhir zaman, “kerangka kebenaran” itu adalah tiga kuasa pembinasa: naga, binatang, dan nabi palsu.

> “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.

> “Apabila Kristus datang ke dalam dunia untuk mencontohkan agama yang sejati, dan meninggikan prinsip-prinsip yang seharusnya menguasai hati dan tindakan manusia, kepalsuan telah berakar sedemikian dalam pada mereka yang telah menerima terang yang begitu besar, sehingga mereka tidak lagi memahami terang itu, dan tidak memiliki kecenderungan untuk melepaskan tradisi demi kebenaran. Mereka menolak Guru surgawi itu, mereka menyalibkan Tuhan kemuliaan, supaya mereka dapat mempertahankan adat-istiadat dan rekaan-rekaan mereka sendiri. Roh yang sama persis itu dinyatakan di dunia pada zaman ini. Manusia enggan menyelidiki kebenaran, supaya tradisi mereka jangan terganggu, dan suatu tatanan baru jangan diperkenalkan. Pada umat manusia terdapat kecenderungan yang terus-menerus untuk keliru, dan manusia secara alami cenderung sangat meninggikan gagasan serta pengetahuan manusia, sementara yang ilahi dan yang kekal tidak dipahami ataupun dihargai.” 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.

Jikalau Kristus datang ke dalam dunia pada hari ini, Ia akan mendapati “roh yang sama” dalam meninggikan gagasan dan pengetahuan manusia, yang menempatkan tradisi pada tempat kebenaran. Dalam mimpi Miller, pada hari-hari terakhir, Kristus datang sebagai manusia berus debu untuk melaksanakan pekerjaan yang sama itu. Apabila pekerjaan-Nya sebagai manusia berus debu selesai, permata-permata asal akan bersinar sepuluh kali lebih terang daripada matahari, sebagai dua saksi, yang dilambangkan oleh Miller, bangun pada seruan laungan nyaring.

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.

Rangka kebenaran yang diberikan kepada Miller ialah struktur nubuatan tentang dua kuasa pembinasa, dan rangka kebenaran yang diberikan kepada Future for America ialah struktur nubuatan tentang tiga kuasa pembinasa. “Kunci” yang dilekatkan pada peti itu ialah metodologi khusus yang telah dibukakan meterainya dan diberikan kepada Miller, dan sesudah itu kepada 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.

> “Lelotlolo la tsebo mehleng ea Kreste le ne le tlositsoe ke bao ba neng ba tshwanetse ho le tšoara hore ba bule ka lona ntlo ea matlotlo ea bohlale ka Mangolong a Testamente ea Khale. Borabi le baruti ba ne ba batlile ba koalletse mafutsana le ba mahlomoleng ’muso oa leholimo, ba ba siea hore ba timele. Lipuong tsa Hae Kreste ha aa ka a ba hlahisetsa lintho tse ngata ka nako e le ’ngoe, esere A ferekanya likelello tsa bona. O ile a etsa ntlha e ’ngoe le e ’ngoe hore e hlake, e khethollehe. Ha aa ka a nyatsa ho pheta-pheta linnete tsa khale le tse tloaelehileng tsa boporofeta, haeba li ne li tla sebeletsa morero oa Hae oa ho hlomamisa mehopolo.”

> “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.

> “Kristus ialah asal segala permata kebenaran purba. Melalui pekerjaan musuh, kebenaran-kebenaran ini telah dialihkan daripada tempatnya. Kebenaran-kebenaran itu telah dipisahkan daripada kedudukannya yang sebenar, lalu diletakkan dalam kerangka kesesatan. Pekerjaan Kristus ialah menata semula dan menegakkan permata-permata yang berharga itu dalam kerangka kebenaran. Prinsip-prinsip kebenaran yang telah diberikan oleh-Nya sendiri untuk memberkati dunia telah, melalui perantaraan Iblis, tertimbus dan kelihatan seolah-olah telah lenyap. Kristus menyelamatkannya daripada timbunan puing-puing kesesatan, memberinya suatu kuasa baharu yang hidup, dan memerintahkannya supaya bercahaya seperti permata-permata yang berharga, serta tetap teguh untuk selama-lamanya.”

> “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.

> “Kristus Sendiri dapat menggunakan mana-mana daripada kebenaran-kebenaran lama ini tanpa meminjam zarah yang sekecil-kecilnya, kerana Dialah yang telah menciptakan semuanya itu. Dialah yang telah menanamkannya ke dalam minda dan pemikiran setiap generasi, dan apabila Dia datang ke dunia kita, Dia menyusun semula serta menghidupkan kebenaran-kebenaran yang telah menjadi mati itu, menjadikannya lebih berkesan demi manfaat generasi-generasi yang akan datang. Yesus Kristuslah yang mempunyai kuasa untuk menyelamatkan kebenaran-kebenaran itu daripada timbunan sampah, dan sekali lagi memberikannya kepada dunia dengan kesegaran dan kuasa yang melebihi keadaan asalnya.” Manuscript Releases, jilid 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.

Mpiharanjery ny manamarika ao amin’ilay andalan-teny farany fa ny fanalahidy nampiasain’i Kristy tamin’ny fiafaran’ny Isiraely fahiny dia ny hanokatra ny Testamenta Taloha. Ny fanalahidin’ny fomba fiasa nampiasain’i Miller no nanokatra ny vata-nitahiry ny Testamenta Taloha sy Vaovao, nefa amin’ny andro farany, eo amin’ny famaranana ny nofiny, dia lehibe kokoa io vata io. Ny fanalahidin’ny fomba fiasa amin’ny andro farany dia manokatra tsy ny Testamenta Taloha sy Vaovao ihany, fa ny Fanahin’ny Faminaniana koa. Ny fanesorana ny tombo-kasen’ny Fanambaran’i Jesosy Kristy, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana, dia tanterahin’ny Liona avy amin’ny firenen’i Joda, izay ao amin’ny nofin’i Miller dia asehon’ilay lehilahy mitondra borosy fanalana vovoka. Sister White dia manondro fa ny asan’ilay lehilahy mitondra borosy fanalana vovoka dia miseho mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.

> “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.

> “Tuhán mi nyian a mehwɛe bi, Ɔpɛpɔn 26, a mɛka ho asɛm. Mihuu sɛ Onyankopɔn nkurɔfo no mu binom ayɛ nkwasea na wɔadeda hɔ; na na wɔn ani abue faako pɛ, na na wonnim bere a yɛte mu mprempren yi; na sɛnea ‘barima’ a okura ‘fĩ-prɛte’ no aba no, na na ebinom wɔ asiane mu sɛ wobepra wɔn akɔ. Mepaee Yesu srɛe no sɛ ɔngye wɔn nkwa, ɔnkyɛ wɔn bere kakra bio, na ɔmma wonhu wɔn asiane a ɛyɛ hu no, na ama wɔasiesie wɔn ho ansa na akyɛ dodo sɛ wɔrentumi nyɛ hwee bio da. Ɔbɔfo no kae sɛ, ‘Ɔsɛe reba sɛ ahum kɛse bi.’ Mepaee ɔbɔfo no srɛe no sɛ onhu mmɔbɔ mma na ɔngye wɔn a wɔdɔ wiase yi, na wɔde wɔn ho akyekyere wɔn agyapade ho, na wonni ɔpɛ sɛ wotwa wɔn ho fi ho, na wɔde no bɔ afɔre de ma asomafo no ntɛm wɔ wɔn kwan so akɔma nguan a ɛkɔm de wɔn, a na wɔrehwere esiane honhom fam aduan a wonni nti no.”

> “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.

> “Apabila aku melihat jiwa-jiwa malang mati karena kekurangan kebenaran masa kini, dan sebagian orang yang mengaku percaya kepada kebenaran itu membiarkan mereka mati dengan menahan sarana yang diperlukan untuk meneruskan pekerjaan Allah, pemandangan itu terlalu menyakitkan, dan aku memohon kepada malaikat itu agar menjauhkannya dariku. Aku melihat bahwa ketika perkara Allah menuntut sebagian dari harta milik mereka, seperti orang muda yang datang kepada Yesus, [Matius 19:16–22.] mereka pergi dengan sedih; dan bahwa tidak lama lagi cemeti yang meluap akan melintas dan menyapu habis seluruh harta milik mereka, dan pada waktu itu akan sudah terlambat untuk mengorbankan harta duniawi, dan menimbun harta di surga.” Review and Herald, 1 April 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.

“Sebali se tletseng se khaphatsehang” ke letšoao la molao oa Sontaha o tlang haufinyane, ’me mosebetsi oa monna oa borashe ba lerōle torong ea Miller o etsahala pejana feela ho koaloa ha nako ea mohau. Ke mohla, ha A se a hloekisitse phaposi, A boela A lahlela mahakoe ka mokotleng o moholoanyane, ’me hona moo a phatsima ka makhetlo a leshome ho feta letsatsi. Daniele le banna ba bararo ba hlomphehang ba ile ba fumanoa ba le betere ka makhetlo a leshome ho feta ba bang.

> 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.

> “Adong pabbungaanna angka ari naung didok raja i naeng diboan ibana ma nasida, jadi dipasahat kepala ni angka sida-sida i ma nasida tu jolo ni Nebukadnesar. Jadi marhata-hata ma raja i dohot nasida; jala sian saluhutna ndang adong na dapot songon Daniel, Hanania, Misael, dohot Asarya; dibahen i jongjong ma nasida di adopan ni raja. Jala di saluhut angka parsoalan ni hapistaran dohot pangantusion na ditakkon raja sian nasida, dapotonna ma nasida sapuluh hali umbalga sian saluhut angka parjampalan dohot parbintang na adong di saluhut harajaonna.” Daniel 1:18–20.

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

“Penghabisan hari-hari,” bagi Daniel, melambangkan ujian penentu ketika Nebukadnezar menjatuhkan penghakiman, dan ujian itu menubuatkan hukum hari Minggu pada hari-hari terakhir. Kebenaran-kebenaran yang asli dan mendasar akan bercahaya sepuluh kali lebih terang ketika dipulihkan pada hari-hari terakhir daripada ketika mula-mula dikenali. Kebenaran-kebenaran itu, dan orang-orang bijaksana yang memahami kebenaran-kebenaran itu pada hari-hari terakhir, akan bercahaya sepuluh kali lebih terang pada waktu hujan akhir, yaitu pengulangan Seruan Tengah Malam.

> “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.

> “Kamu menempatkan kedatangan Tuhan terlalu jauh ke depan. Aku melihat bahwa hujan akhir akan datang [secara tiba-tiba seperti] seruan tengah malam, dan dengan kuasa sepuluh kali lipat.” 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.

Ku sakesekediswa ka ntiyiso wa masungulo ku hetiseka hi ku tirhisiwa ka maendlelo ya mpfula ya le ndzhaku ya “layini ehenhla ka layini.” Loko se ma sakesekedisiwile, ntiyiso wa masungulo wu voninga hi ku “khume ra minkarhi” ku tlula ndlela leyi a wu voninga ha yona loko Miller a sungula ku wu languta. Lavo tlhariha lava tirhisaka xilotlelo xa maendlelo leswaku va sakesekisa ntiyiso wa masungulo, va kuma ntokoto lowu nga “khume ra minkarhi” ku tlula wa lava dyaka maendlelo ya Babilona. Lava kukuriwaka hi munhu wa burachi ya thyaka, hi lava va namatselake eka mindhavuko ni mikhuva leswi funengeteke ntiyiso wa masungulo, naswona va susiwa hi ku tengisiwa swin’we ni swihoxo swa mindhavuko ni mikhuva leswi va namatselake eka swona.

A false doctrine is an idol.

Ntɔntɔw a ɛyɛ atoro yɛ ohoni.

> “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.

> “Dalam menolak kebenaran, manusia menolak Pengarangnya. Dalam menginjak-injak hukum Allah, mereka menyangkal kewibawaan Sang Pemberi Hukum. Membuat berhala daripada doktrin dan teori palsu sama mudahnya seperti membentuk berhala daripada kayu atau batu.” 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.

Phatlalatšo godimo ga Efraime yeo e ilego ya swaya go tswalelwa ga sebaka sa teko sa Efraime, e gatelela therešo ya seo monna wa boraswi bja lerole a se phethagatšago ge a phurula fase.

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

> Ephraim o kopane le medimo ya diswantsho: mo tlogeleng a le esi. Hosea 4:17.

You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.

Onni ang tꞌaanil a chaantaj, bey u ye'esik Daniel yéetel le óoxp'éel máako'obo' utsil kuxtal. Túumben k'áat chi' Sister White tu yo'olal leti'ob le "stupid and dormant"o', táan u t'aan tu yo'olal u ma' utsil ts'áabal jump'éel je'el preparación, yéetel u ma' páajtalil u na'atik bix yaan u yúuchul le “present truth”o'. U túumben ch'a'ik u yo'ol Sister White máax juntúul ts'íib u yóok'ol Cristo tu yo'olal le judíoso'ob quibbling ti' u k'iinilo'ob, leti'ob je'exek ma' tu yilajob xan tu yóok'ol le jaajilo'ob ti' u paach. U náay Miller ku ye'esik u xu'ulsajil le túumben espiritual Israelo', le ba'ax ts'o'ok u ye'esabal tumen le yáaxil literal Israel ti' úuchben k'iino'ob.

> “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.

> “Ahli-ahli Taurat dan orang-orang Farisi mengaku menjelaskan Kitab Suci, tetapi mereka menjelaskannya menurut gagasan dan tradisi mereka sendiri. Adat kebiasaan dan asas-asas mereka menjadi semakin lama semakin menuntut. Dalam makna rohaninya, Firman yang kudus itu menjadi bagi orang banyak seperti sebuah kitab yang termeterai, tertutup bagi pengertian mereka.” Signs of the Times, 17 Mei 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.

Sejak tahun 1863, suatu kegelapan yang makin mendalam telah meliputi Adventisme Laodikia, dan Alkitab serta Roh Nubuat telah menjadi bagi mereka seperti sebuah kitab yang termeterai. Tepat sebelum masa kasihan berakhir, Wahyu Yesus Kristus dibukakan meterainya, dan hal itu menghasilkan suatu proses pengujian tiga tahap yang berakhir dengan disapunya mereka yang menolak melepaskan berhala-berhala kebiasaan dan tradisi mereka pada hukum hari Minggu yang segera akan datang.

> “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.

> “Kita mempunyai seorang Penebus yang tidak terbatas, dan betapa berharganya permata-permata kebenaran yang memberi kesaksian tentang hal ini dalam firman Allah. Tetapi permata-permata yang berharga ini telah tertimbun di bawah timbunan sampah, yaitu tradisi dan ajaran-ajaran sesat, yang berasal dari Setan sendiri. Rancangan-rancangannya bekerja dengan suatu kuasa yang ganjil atas pikiran manusia untuk mengaburkan nilai Kristus bagi mereka yang percaya kepada-Nya. Musuh Allah dan manusia telah melemparkan suatu mantera ke atas mereka yang mengaku sebagai pengikut Kristus, sehingga tentang banyak orang dapat dikatakan, Mereka tidak mengetahui saat kunjungan mereka.” Review and Herald, 16 Agustus 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.

Droom Miller mi bién istoria di e establecimiento di e “berdatnan original”, nan rechaso subsekuente, i despues nan restaurashon final. Meskos promé cu e tempu di gracia sera sera, e “Hòmber cu Brosha pa Susha Tera” drenta den e eskenario i restablese e berdatnan original, i ta hasi nan “dies biaha” mas briante. Esaki ta tuma lugá durante e istoria di e Gritu di Meianochi, ku ta presede e Gritu Fuerte di e tercer ángel na lei dominikal. E Gritu di Meianochi ta despertá i separá e bírgenanan promé cu e lei dominikal, meskos manera e Gritu di Meianochi a presedé e habrimentu di e huisio investigativo den e istoria Millerita. Ora e hòyanan precioso ta benta bèk den e kasha grandi restaurá, ta demasiado tardá, pasobra e evento ey ta tuma lugá “despues” ku e vloer a keda susha limpi.

> “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.

> “Noo tumne le no kwaa bi a wɔde ato mfomso so no akata nokware aboɔden bo no so, nanso Awurade adwumayɛfo betumi ayi saa ademude yi adi, na mpempem behwɛ no anigye ne ahodwiriw mu. Onyankopɔn abɔfo bɛka ahobrɛase adwumayɛni no ho, de adom ne ɔsoro hann ama no, na wɔbɛdi mpempem anim akɔ mpaebɔ mu te sɛ Dawid sɛ, ‘Bue m’ani, na menhu anwanwade nneɛma a efi wo mmara mu no.’ Nokware ahorow a mfesanten pii mu wonhuu na wɔammu wɔn no, bɛhyerɛn afi Onyankopɔn asɛm kronkron no nkratafa a wɔahyerɛn no mu. Asafo ahorow no mpɛn pii, wɔn a wɔate nokware no, na wɔapo no, na wɔatiaso no so no, wɔbɛyɛ bɔne kɛse sen biara; nanso ‘anyansafo’ no, wɔn a wɔyɛ nokwafo no, bɛte ase. Wɔabue nwoma no, na Onyankopɔn nsɛm no du wɔn a wɔpɛ sɛ wohu ne pɛ no koma mu. Bere a ɔsoro bɔfo a ofi soro ba bɛka ɔbɔfo a ɔto so abiɛsa no ho wɔ nteɛm kɛse no mu no, mpempem bepue afi anaafo a akora wiase no mu mfe pii no mu, na wobehu nokware no fɛ ne ne bo.” 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.

“ពាន់ៗ” ដែលនឹងភ្ញាក់ឡើងនៅពេលនោះ តំណាងឲ្យហ្វូងចៀមផ្សេងទៀតរបស់ព្រះ ដែលនៅតែស្ថិតក្នុងបាប៊ីឡូន ពីព្រោះ “សម្រែកខ្លាំង” ចាប់ផ្ដើមនៅពេលច្បាប់ថ្ងៃអាទិត្យ។ កិច្ចការរបស់ “បុរសជក់បោសធូលី” បានកំពុងដំណើរការតាំងពីថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 មក ហើយកាន់តែខ្លាំងឡើងថែមទៀតចាប់តាំងពីខែកក្កដា ឆ្នាំ 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.

> “Mtume asema, ‘Maandiko yote yametolewa kwa pumzi ya Mungu, nayo yanafaa kwa mafundisho, kwa kukemea, kwa kusahihisha, kwa kuadibisha katika haki; ili mtu wa Mungu awe mkamilifu, amekamilishwa kabisa kwa kila tendo jema.’ Biblia ni mfasiri wake yenyewe. Kifungu kimoja kitathibitika kuwa ufunguo utakaofungua vifungu vingine, na kwa njia hii nuru itamulikwa juu ya maana iliyofichika ya neno. Kwa kulinganisha maandiko mbalimbali yanayoshughulikia somo lilelile, tukitazama uzito wake kwa kila upande, maana ya kweli ya Maandiko itafanywa kuwa dhahiri.

> “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.’

> “Bangwaketse ba akanya gore ba tshwanetse go buisa dikakgelo ka Dikwalo gore ba tle ba tlhaloganye bokao jwa lefoko la Modimo, mme ga re ka ke ra ema mo boemong jwa gore dikakgelo ga di a tshwanela go ithutiwa; mme go tla tlhokega temogo e ntsi gore boammaaruri jwa Modimo bo lemogiwe mo tlase ga bontsi jwa mafoko a batho. A bo go dirilwe go le gonnye jang ke kereke, jaaka setlhopha se se ipolelang gore se dumela Baebele, go kokoanya mabenyabenyane a a gasameng a lefoko la Modimo go a dira ketane e le nngwe e e itekanetseng ya boammaaruri! Mabenyabenyane a boammaaruri ga a rapame mo godimo fela, jaaka ba le bantsi ba akanya. Mogopolo wa borre yo o eteletseng pele mo kopanong ya bosula o ntse o dira ka metlha tsotlhe go fitlha boammaaruri mo matlhong, le go tlhagisa ka botlalo dikakanyo tsa banna ba bagolo. Mmaba o dira tsotlhe tse di mo maatleng a gagwe go fifatsa lesedi la legodimo ka ditsamaiso tsa thuto; gonne ga a ikaelela gore batho ba utlwe lentswe la Morena le re, ‘E ke yone tsela, tsamayang mo go yone.’”

> “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.

> “रत्नसत्यहरू प्रकाशको क्षेत्रभरि छरिएर रहेका छन्; तर तिनीहरू मानवीय परम्पराहरूका मुनि, मानिसहरूका कथन र आज्ञाहरूका मुनि गाडिएका छन्, र स्वर्गबाट आउने बुद्धिलाई व्यवहारतः उपेक्षा गरिएको छ; किनकि शैतान यसमा सफल भएको छ कि संसारले मानिसहरूका वचन र उपलब्धिहरूलाई ठूलो महत्त्वको ठानेको छ। प्रभु परमेश्वर, जगत्‌हरूका सृष्टिकर्ता, अनन्त मूल्य चुकाएर संसारलाई सुसमाचार दिनुभएको छ। यस दैवी माध्यमद्वारा, स्वर्गीय सान्त्वना र स्थिर दिलासाका आनन्ददायी, ताजगीदायक मूलहरू जीवनको मूलमा आउनेहरूका लागि खोलिएका छन्। सत्यका अझै पत्ता लगाइन बाँकी शिराहरू छन्; तर आत्मिक कुराहरू आत्मिक रीति नै बुझिन्छन्। दुष्टताले अन्धकारमय बनाएका मनहरूले येशूमा रहेको सत्यको मूल्यको कदर गर्न सक्दैनन्।” 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.”

Kerja Kristus sebagaimana dilambangkan dalam mimpi Miller sebagai orang dengan sikat debu itu bersifat dua kali lipat. Yaitu untuk menyingkirkan kesalahan, dan memulihkan kebenaran-kebenaran yang semula. Penyingkiran kesalahan itu pun dua kali lipat, sebab ketika kesalahan itu disapu keluar melalui jendela, kesalahan itu membawa serta mereka yang memilih untuk tetap terikat pada kesalahan-kesalahan itu. Pekerjaan pemisahan yang dilaksanakan oleh orang dengan sikat debu itu juga dibahas oleh Yeremia, dan kesaksiannya sejalan dengan Sister White, ketika ia menyatakan bahwa, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”

> 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.

> Sebab itu beginilah firman TUHAN: Jika engkau kembali, maka Aku akan membawa engkau kembali, dan engkau akan berdiri di hadapan-Ku; dan jika engkau mengeluarkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku; biarlah mereka kembali kepadamu, tetapi janganlah engkau kembali kepada mereka. Yeremia 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.

Moelelo wa temana yeo e lego go Jeremia o lebane le bao ba itemogetšego go nyamišwa ga pele ga la 18 Julae 2020. Ga se monna wa borasho bja lerole feela yo a aroganyago sa bohlokwa go tšwa go se se nyatšegago, eupša gape ke mošomo wa bao ba emelwago ke Jeremia, bao ba bontšhwago ba dira sephetho sa ge e ba ba tla boela go Morena goba ba se boele. Go molaleng gore ba be ba se na Morena, gobane ge nkabe ba be ba sepela le yena, go ka be go se na lebaka la gore ba boele. Ge ba boa gomme ba ema pele ga Morena, gomme ka morago ba fetoga molomo wa Gagwe, ba tla be ba phethagaditše mošomo wa go aroganya sa bohlokwa go tšwa go se se nyatšegago. Mošomo wa “Monna wa Borasho bja Lerole” o nyaka go tšea karolo ga ba bohlale. Mošomo wa “Monna wa Borasho bja Lerole” torong ya Miller o laetšwa gape ge Kriste a hlwekiša lebato la Gagwe ka tshepedišo ya go sefa.

> “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.

> “Proses penapisan ini akan bermula tepatnya seberapa segera, saya tidak dapat katakan, tetapi hal itu tidak akan lama ditangguhkan. Dia yang nyiru-Nya ada di tangan-Nya akan menyucikan bait-Nya daripada kecemaran moralnya. Dia akan benar-benar membersihkan tempat pengirikan-Nya.” Testimonies to Ministers, 372, 373.

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

Tshebetso ya bofelo ya “go itshekatsheka” e simolotse ka Phukwi ya 2023, mme ke tshebetso ya go itshekatsheka ya Malaki kgaolo ya boraro.

> “Malachi 3:1–4 quoted.

> “Maleaki 3:1–4 dikutip.

> “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.

> “Suatu proses pemurnian dan pentahiran sedang berlangsung di antara umat Allah, dan Tuhan semesta alam telah mengulurkan tangan-Nya untuk pekerjaan ini. Proses ini sangat menguji jiwa, namun hal itu perlu supaya kecemaran dapat disingkirkan. Pencobaan-pencobaan adalah penting agar kita dibawa dekat kepada Bapa surgawi kita, dalam ketundukan kepada kehendak-Nya, supaya kita dapat mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Pekerjaan Allah untuk memurnikan dan mentahirkan jiwa harus terus berlangsung sampai hamba-hamba-Nya begitu direndahkan, begitu mati terhadap diri, sehingga ketika dipanggil ke dalam pelayanan yang aktif, mereka hanya tertuju kepada kemuliaan Allah.” Review and Herald, 10 April 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.

Driim wa namba tu blong Miller i soemaot restitut bilong ol tru tok bilong bipo, na long semtaim restitut bilong wanpela pipol husat i bin bruk i go nabaut. Driim wa namba tu blong Nebukadnesa i soemaot restitut bilong kingdom bilong em. Driim bilong Miller i tok long pasin bilong planim hait ol tru tok bilong bipo long ol tok we ol tru tok ia i bin “bruk i go nabaut.” Tok “bruk i go nabaut” em i wanpela simbol bilong “seven times.” Driim bilong Nebukadnesa em i stap long “bruk i go nabaut” bilong “seven times.” Ol i putim Nebukadnesa long taim bilong las de long 1798, na long hap em i representim wanpela man i tanim bel pinis. Miller em i simbol bilong “ol saveman” long 1798.

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

Kita akan meneruskan mimpi Miller dalam artikel yang berikutnya.

> “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.

> “Apabila kita dipanggil untuk berbeza pendapat dengan orang lain, atau orang lain menyatakan perbezaan mereka daripada pendapat kita, kita hendaklah menzahirkan roh Kristian, dan mengekalkan hakikat ini sebagai perkara yang utama bahawa kita mampu untuk tetap tenang dan adil; kerana kebenaran akan tahan diuji. Semakin ia dikaji, semakin cahayanya akan bersinar. Tuhan memandang murka terhadap segala sesuatu yang berbau kekasaran dan kekerasan, dan meletakkan teguran-Nya ke atas mereka yang melontarkan penghinaan dan celaan terhadap mereka yang berbeza pendapat dengan mereka, dengan menggambarkan mereka dalam gambaran yang seburuk-buruknya. Seluruh Syurga memandang mereka yang berbuat demikian sebagaimana Syurga memandang orang Farisi, dan menyatakan mereka sebagai jahil baik tentang Kitab Suci mahupun kuasa Tuhan. Musuh-musuh kebenaran tidak dapat menjadikan kebenaran sebagai kesesatan. Mereka mungkin memijak-mijak kebenaran, dan menyangka bahawa kerana mereka telah menjatuhkannya, dan menimbusinya dengan timbunan sampah, maka kebenaran itu telah dikalahkan; tetapi Tuhan akan menggerakkan sebahagian daripada orang-orang-Nya yang setia untuk melakukan sebagaimana Kristus lakukan ketika Dia berada di bumi,—menyapu bersih timbunan sampah itu, dan memulihkan kebenaran kepada tempatnya yang sewajarnya dalam rangka kebenaran.

> “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.

> “সত্য যেথায় আলোচনার বিষয় হয়, সেই সকল সমাবেশে এমন লোক থাকিবে, যাহারা যাহা কভু সত্যরূপে গ্রহণ করে নাই, তাহার প্রত্যেকটিরই বিরোধিতা করিবে; এবং যখন তাহারা আপন মনে করিয়া লয় যে, তাহারা কেবল ভ্রান্তির বিরুদ্ধেই সংগ্রাম করিতেছে, তখন তাহাদের পক্ষপাতশূন্য কর্ণে শুনিবার প্রয়োজন আছে, যেন তাহারা বুঝিতে পারে—সত্য কী, এবং যাহা বলা হয় তাহার ভুল উপস্থাপন ও ভুল ব্যাখ্যা না করে। সর্বযুগে যাহারা সত্যের বিরুদ্ধে যুদ্ধ করিয়াছে, এবং তাহা করিতে গিয়া নিজের বিরুদ্ধেই ঈশ্বরের পরামর্শ প্রত্যাখ্যান করিয়াছে, সেই সকল লোকের দৃষ্টান্ত তাহাদের সম্মুখে আছে। যাহারা মহান্ আলো এবং মহান্ সুযোগ লাভ করিয়াছে, তথাপি সম্পূর্ণরূপে প্রভুর পক্ষে দাঁড়াইতে ব্যর্থ হইয়াছে, তাহাদের উপরে যে দায়িত্ব আসিয়া পড়িবে, তাহা গুরুতর হইবে। যদি তাহারা সম্পূর্ণরূপে প্রভুর পক্ষে দাঁড়াইবার সাহস করিত, তবে একাকী দাঁড়াইতে আহ্বান করা হইলেও তাহারা সততায় সংরক্ষিত হইত। তিনি তাহাদিগকে সাহসের সহিত, পবিত্রতায় ও ন্যায্যতায় দৃঢ়ভাবে দাঁড়াইতে সক্ষম করিতেন, যেন তাহারা ধার্মিকতার অবিকৃত নীতিসমূহের জন্য সংগ্রাম করে। ন্যায় কেবল ন্যায় বলিয়াই, যদিও বিচার পথেই পতিত হইয়া থাকে এবং সাম্য প্রবেশ করিতে না পারে, তথাপি তাহারা সঠিকের পক্ষে সংগ্রাম করিবার সময় তিনি তাহাদিগকে সমর্থন করিতেন। যাহা বিশুদ্ধ ও কলঙ্কহীন, এবং খ্রীষ্টের জীবনের সহিত সঙ্গতিপূর্ণ, তাহা তাহারা বুঝিত; এবং আত্মায়, বাক্যে, বা কার্য্যে খ্রীষ্টধর্মের বিশুদ্ধতম নীতিসমূহ হইতে ফিরিয়া যাইত না, যদিও তাহাদিগকে কেবল অজ্ঞতার বিরুদ্ধেই নহে, বরং শিক্ষিত ও অভিজ্ঞ, এবং কূটতর্কের অস্ত্র ব্যবহার করিয়া তাহাদিগকে নীরব করিতে চাহে—এমন লোকদেরও বিরুদ্ধে অবস্থান করিতে হইত। ভ্রান্তির এই সমুদয় বিবাদ যখন সত্যের বিরুদ্ধে চলিত, তখনও তাহারা সংরক্ষিত থাকিত, এবং এমন পথ অবলম্বন করিতে সক্ষম হইত যে তাহাদের শত্রুগণ তাহাদের কথার বিরুদ্ধে কিছু বলিতে বা প্রতিরোধ করিতে পারিত না। তাহারা নীতির পক্ষে শিলাখণ্ডসম দৃঢ় হইয়া দাঁড়াইত, কোনো মানুষের সহিত আপস করিতে অস্বীকার করিত, তথাপি সেই আত্মা অক্ষুণ্ণ রাখিত, যাহা প্রত্যেক খ্রীষ্টানকে বৈশিষ্ট্যমণ্ডিত করিবে।”

> “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.

> “ཁྲིས་ཏུ་ཡི་རྗེས་འབྲང་པ་ཞིག་ཡིན་པ་དེས་དམ་པ་དང་ཐ་མལ་པའི་བར་ལ་དབྱེ་བ་བྱེད་ཀྱི་རེད། དེ་ནས་མི་ཞིག་གི་གཤིས་ཀ་དང་ལས་ཀའི་དཔང་རྟགས་བདེན་པ་ལ་འཇུས་ནས་གནས་ཀྱི་རེད། གང་ལགས་ཤེ་ན། ཁྲིས་ཏུས་གསུངས་པ་ནི། ‘ཁོང་ཚོའི་འབྲས་བུ་ལས་ཁྱེད་ཚོས་ཁོང་ཚོ་ངོས་འཛིན་པར་འགྱུར།’ ཞེས་སོ། ཡེ་ཤུའི་ཆོས་པ་ནི་ངོ་རྒོལ་སྣ་ཚོགས་ཐམས་ཅད་ཀྱི་དབུས་སུ་ཡང་མདུན་དུ་སྐྱོད་པར་བྱེད་ཀྱི་རེད། ཁོང་གིས་ངོ་བསྟོད་ལ་བརྙས་སྨོད་བྱེད་ཀྱི་རེད། གང་ལགས་ཤེ་ན། དེ་ནི་ས་ཏན་ལས་སྐྱེས་པ་ཡིན། ཁོང་གིས་ཉེས་འཛུགས་ལ་སྡང་བར་བྱེད་ཀྱི་རེད། གང་ལགས་ཤེ་ན། དེ་ནི་ངན་པའི་ཕྱོགས་ཀྱི་མཚོན་ཆ་ཡིན། ཁོང་ཚོས་ཕྲག་དོག་གི་སེམས་མི་གསོ་ཞིང་། རང་མཐོང་རང་བསྟོད་ལ་ཡང་མི་རོལ། གང་ལགས་ཤེ་ན། འདི་དག་ནི་དགྲ་བོ་དེ། སྟེ་དཀོན་མཆོག་དང་མིའི་དགྲ་བོའི་ཁྱད་ཆོས་ཡིན། ཁོང་ཚོ་གསང་མྱུལ་པར་མི་འགྱུར། གང་ལགས་ཤེ་ན། ཡེ་ཤུའི་ལ་ལས་ཀ་འདི་བྱེད་པར་ས་ཏན་གྱིས་བརྙས་པའི་ཡིའུ་ད་པ་ཚོ་བཀོལ་བ་ཡིན། ཁོང་ཚོས་ཁོང་གི་གཏམ་ལ་འཆིང་བའི་ཆེད་དང་། དོན་མང་པོའི་སྐོར་ལ་གསུང་བཅུག་ནས། ཚིག་ཅིག་གིས་ཉེས་པ་ཅན་དུ་བཟོ་བའི་ཆེད་དུ། ཡིའུ་ད་པ་ཚོས་ཁྲིས་ཏུ་རྗེས་སུ་འབྲངས་པ་ལྟར། ཁོང་ཚོས་ཀྱང་སྤུན་ཟླ་ཚོའི་རྗེས་སུ་དྲི་བའི་ཆུ་ལོག་ཅིག་དང་བཅས་ཏེ་མི་འབྲང་།” Home Missionary, September 1, 1894.

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