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# The Book of Daniel - Number Thirty-Seven

Bhuku ra Danieri - Namba Makumi Matatu neNomwe

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

Kudzoreredza Zvokwadi Dzekutanga: Kufumura Chiroto chaWilliam Miller neKumukazve kweChiporofita Mumazuva Okupedzisira

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.

Chiroto cha William Miller chakaikwiwa mukati mebhuku rinonzi Early Writings, naizvozvo chiri pasi porondedzero imwecheteyo yechiprofita nokushandiswa kwayo kunofanira kuitwa nomudzidzi anotsvaka kururamisa kugovera Shoko rechokwadi. Chiroto ichi chakaiswa pamberi kazhinji mumakore akawanda neFuture for America, asi pano tiri kuchiisa muchidzidzo che“kuwedzera kwezivo,” kwakazarurwa pa“nguva yokuguma” muna 1798. Chiroto ichi chinotaura nezvenhoroondo yeshoko rakamiririra zivo yakawedzerwa. Chinoratidza chisungo pakati pemasangano emashoko engirozi yokutanga neyechitatu.

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.

Hope yaWilliam Miller rinoratidza basa rake, uye basa rake rakafananidzirwa nebasa raMosesi pakutanga peIsraeri yekare. Kuzadziswa kwehope dzaMiller mumazuva okupedzisira kwakafananidzirwa nebasa raKristu mumazuva okupedzisira eIsraeri yekare. Basa rakaitwa naKristu pakupera kweIsraeri yekare rakamiririra basa rinoitwa naKristu mumazuva okupedzisira eIsraeri yomweya. Muhope dzaMiller, basa rinoitwa mumazuva okupedzisira rinoratidzwa seriri kuitwa ne“Munhu weBhuraso reTsvina”. Zvakakosha zvikuru kuziva hope dzaMiller sechiporofita chokuzadziswa kweKudanidzira kwaPakati pousiku mumazuva okupedzisira. Zvakakosha zvakare kuziva kuti basa raKristu kuna Israeri yekare mumazuva avo okupedzisira rakafananidzira basa re“Munhu weBhuraso reTsvina” muhope dzaMiller.

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.

Chinhu chimwe chebasa raKristu chakakosha kucherechedzwa ndechekuti haana kungovhura chete zvokwadi dzakanga dzakavigwa kubva panguva yaMozisi, asi panguva imwe cheteyo Kristu akakurisa zvokwadi idzodzo dzokutanga. Nokuita saizvozvo, akagadza muenzaniso wokuti kana vanhu vaMwari vazadzisa hope dzaMiller mumazuva okupedzisira, zvokwadi dzakasimbiswa kubudikidza nebasa raMiller dzichawedzerwa kupfuura manzwisisiro adzo epakutanga.

> “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.

> “Munguva yo Muponesi, vaJudha vakanga vafukidza zvakanyanya zvishongo zvinokosha zvechokwadi nemarara etsika dzechivanhu nengano, zvokuti zvakanga zvisingabviri kusiyanisa chechokwadi nechisiri chechokwadi. Muponesi akauya kuzobvisa marara okutenda mashura nezvikanganiso zvakanga zvachengetedzwa kwenguva refu, uye kuisa zvishongo zveshoko raMwari mugadziriro yechokwadi. Muponesi aizoitei kana dai aizouya kwatiri zvino sezvaakauya kuvaJudha? Aizofanira kuita basa rakafanana rokubvisa marara etsika dzechivanhu nemitambo. VaJudha vakavhiringidzwa zvikuru paakaita basa iri. Vakanga varasikirwa nokuona chokwadi chaMwari chokutanga, asi Kristu akachidzorera kuti chionekwezve. Ibasa redu kusunungura chokwadi chinokosha chaMwari kubva mukutenda mashura nokukanganisa. Ibasa rakadini ratakapiwa muvhangeri!” 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”.

Nhasi murume ane bhurasho redota (Kristu) ari kuita “basa rakafanana rokubvisa marara etsika nemitambo” sezvakaitwa neShumba yorudzi rwaJudha (Kristu) panguva yavaJudha. Muchiroto chaMiller, mabwe anokosha echokwadi akanga akarongwa zvakakwana mubhokisi reShoko raMwari, akazofukidzwa nemarara nemabwe anokosha ekunyepera. Mabwe iwayo aifanira kuburitswa mumarara uye kudzoserwa mubhokisi guru reShoko raMwari munguva yeKudanidzira kwePakati pousiku kwamazuva okupedzisira, nokuti Miller paakatarisa mabwe akanga adzorwa mubhokisi guru, “akadanidzira nomufaro mukuru kwazvo, uye kudanidzira ikoko kwakamumutsa.” Chiroto chaMiller chakaitika muna 1847, makore matatu pashure peKudanidzira kwePakati pousiku kwengirozi yokutanga, saka kumuka kwake muchiroto ndiko Kudanidzira kwePakati pousiku kwamazuva okupedzisira. Kudanidzira ikoko kwePakati pousiku kunoziviswa nezvapupu zviviri zvakanga zvaurayiwa nechikara chakakwira chichibva mugomba risina pakadzika, uye zvakanga zvakafa mumugwagwa kwamazuva matatu nehafu, kusvikira zvaumbwa pamwe chete, zvobva zvaitwa zvipenyu mumupata wamapfupa akaoma akafa, uye zvobva zvasimudzwa sechiratidzo. Chiroto chaMiller chinozadzikiswa mumugwagwa iwoyo, uye mumupata mumwe chete waanodoma se“kamuri yake”.

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 nhoroondo yavaMillerite, Miller akashandiswa naIshe kusimbisa zvokwadi dzepakutanga dzeAdventism, asi hope dzake dzakaratidza kuti, nokufamba kwenguva, zvokwadi idzodzo dzaizovigwa. Chiitiko ichi chokubvisa marara etsika nechinyakare ndicho chakaitwa naKristu pakuguma kweIsraeri yekare, uye mukuita kudaro akafananidzira kuzadzisika kwekupedzisira kwehope dzaWilliam 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.

Ayuda walikuwa wamepoteza kuona “ukweli wa asili wa Mungu, lakini Kristo akauleta tena mbele ya macho yao,” naye akaitambulisha kazi Yake kuwa ni “kazi yetu.” Kazi yetu ni “kuzikomboa kweli za thamani za Mungu kutoka katika ushirikina na kosa.” Ndoto ya William Miller inatambulisha ugunduzi, uwasilishaji na kukataliwa, na kurejeshwa kwa kweli za asili. Ili kutimiza kazi ya urejesho, Kristo aliuweka ukweli ndani ya “mfumo wa ukweli.” “Mfumo wa ukweli” kwa William Miller ulikuwa ni uelewa wake wa mamlaka mbili za uharibifu za upagani na upapa. Katika siku za mwisho “mfumo wa ukweli” ni mamlaka tatu za uharibifu za joka, mnyama, na nabii wa uongo.

> “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.

> “Kristu alipokuja ulimwenguni ili kudhihirisha dini ya kweli, na kuinua kanuni zinazopaswa kutawala mioyo na matendo ya wanadamu, uongo ulikuwa umeshika mizizi kwa kina sana miongoni mwa wale waliokuwa wamepewa nuru kubwa kiasi hicho, hata hawakuielewa tena nuru hiyo, wala hawakuwa na mwelekeo wa kuacha mapokeo yao kwa ajili ya ukweli. Walimkataa Mwalimu wa mbinguni, wakamsulubisha Bwana wa utukufu, ili wapate kuhifadhi desturi zao wenyewe na mambo waliyoyabuni. Roho iyo hiyo hasa inadhihirishwa ulimwenguni leo. Wanadamu hawapendi kuchunguza ukweli, wasije mapokeo yao yakasumbuliwa, na utaratibu mpya wa mambo ukaingizwa. Katika ubinadamu mna uwezekano wa kudumu wa kukosea, na wanadamu kwa asili wana mwelekeo wa kuyatukuza sana mawazo na maarifa ya kibinadamu, ilhali yaliyo ya Kiungu na ya milele hayatambuliwi wala kuthaminiwa.” 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.

Dai Kristu akauya munyika nhasi, aizowana “mweya iwoyo chaiwo” wokukwidziridzwa kwemafungiro nezivo yavanhu, wakaisa tsika panzvimbo pechokwadi. Muhope dzaMiller, mumazuva okupedzisira, Kristu anouya somunhu webhurasho reguruva kuti azadzise basa iroro chairo. Kana basa Rake somunhu webhurasho reguruva rapera, zvishongo zvokutanga zvichapenya kagumi kupfuura zuva, sezvo zvapupu zviviri, zvinomiririrwa naMiller, zvichimuka pakudanidzira kweruzha rukuru.

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.

Chimango cha choonadi chimene chinapatsidwa kwa Miller chinali dongosolo laulosi la maulamuliro awiri owononga, ndipo chimango cha choonadi chimene chapatsidwa kwa Future for America ndi dongosolo laulosi la maulamuliro atatu owononga. “Kiyi” imene inamangiriridwa ku bokosi ija inali njira yapadera yomasulira imene inatsegulidwa ndi kupatsidwa kwa Miller, ndipo pambuyo pake kwa 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.

> “Musi wokuziva munguva yaKristu wakanga wabviswa navaya vaifanira kuva nawo kuti vavhure imba yepfuma youchenjeri iri muMagwaro eTestamende Yekare. VanaRabhi navadzidzisi vakanga vava kutovharira varombo navanotambudzika ushe hwokudenga, uye vakavasiya kuti vaparare. Mukuparidza Kwake, Kristu haana kuisa zvinhu zvizhinji pamberi pavo panguva imwe chete, kuti arege kuvhiringidza pfungwa dzavo. Akaita kuti nyaya imwe neimwe ive yakajeka uye yakatsauraniswa. Haana kuzvidza kudzokorora zvokwadi dzekare nedzaaizivikanwa dziri muzviporofita, kana dzaizobatsira chinangwa Chake chokusimbisa pfungwa.”

> “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.

> “ക്രിസ്തുവാണ് സത്യത്തിന്റെ എല്ലാ പുരാതന രത്നങ്ങളുടെയും ഉദ്ഭവകർത്താവ്. ശത്രുവിന്റെ പ്രവർത്തനത്താൽ ഈ സത്യങ്ങൾ അവരുടെ യഥാർത്ഥ സ്ഥാനത്തിൽ നിന്ന് മാറ്റപ്പെട്ടു. അവയെ അവരുടെ സത്യസ്ഥാനത്തിൽ നിന്ന് വേർതിരിച്ച് തെറ്റിന്റെ ഘടനയിൽ സ്ഥാപിക്കപ്പെട്ടു. ഈ വിലയേറിയ രത്നങ്ങളെ സത്യത്തിന്റെ ഘടനയിൽ വീണ്ടും ക്രമപ്പെടുത്തി സ്ഥാപിക്കുന്നതായിരുന്നു ക്രിസ്തുവിന്റെ പ്രവർത്തി. ലോകത്തെ അനുഗ്രഹിക്കേണ്ടതിന്ന് അവൻ തന്നെയായി നൽകിയ സത്യത്തിന്റെ സിദ്ധാന്തങ്ങൾ സാത്താന്റെ പ്രവർത്തനത്താൽ മറവുചെയ്യപ്പെട്ടു, പ്രത്യക്ഷത്തിൽ നശിച്ചുപോയതുപോലെ ആയി. ക്രിസ്തു അവയെ തെറ്റിന്റെ അവശിഷ്ടക്കൂമ്പാരത്തിൽ നിന്ന് രക്ഷപ്പെടുത്തി, അവയ്ക്കു പുതുമയുള്ള ജീവശക്തി നൽകി, അവ വിലയേറിയ ആഭരണങ്ങളെപ്പോലെ പ്രകാശിക്കയും എന്നേക്കും അചഞ്ചലമായി നിലകൊള്ളുകയും ചെയ്യേണ്ടതിന്ന് കല്പിച്ചു.”

> “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.

> “ක්‍රිස්තුස්වහන්සේම මේ පැරණි සත්‍යයන්ගෙන් කවරෙකු වුවද අතිශය සුළු අංශුවක් පවා ණයට නොගෙන භාවිත කළ හැකි වූ සේක; මක්නිසාද ඒ සියල්ලේ ආරම්භකයා ඔහුම වූ බැවිනි. ඔහු ඒවා එක් එක් පරම්පරාවේ මනස හා සිතුවිලි තුළ තැන්පත් කළේය; සහ ඔහු අපගේ ලෝකයට පැමිණි කල, මිය ගොස් තිබූ සත්‍යයන් නැවත සකස් කර ජීවමාන කළේය, අනාගත පරම්පරාගේ ප්‍රයෝජනය සඳහා ඒවා වඩාත් ප්‍රබල කළේය. එම සත්‍යයන් කසළ අතරින් ගලවාගෙන, නැවත ඒවා මුල් තත්ත්වයේ නැවුම්භාවය හා බලයටත් වඩා අධික නැවුම්භාවයකින් හා බලයෙන් ලෝකයට දීමට බලය තිබුණේ යේසුස් ක්‍රිස්තුස්වහන්සේටමය.” Manuscript Releases, volume 13, 240, 241.

It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.

Zvinonakidza kuona mundima yokupedzisira kuti kiyi yakashandiswa naKristu pakuguma kweIsraeri yekare yakanga iri yokuzarura Testamente Yekare. Kiyi yenzira yaMiller yakazarura bhokisi reTestamente Yekare neItsva, asi mumazuva okupedzisira, pakupera kwehope dzake, bhokisi racho rakakura zvikuru. Kiyi yenzira yokududzira mumazuva okupedzisira inovhura kwete Testamente Yekare neItsva chete, asiwo Mweya Wouporofita. Kubviswa kwechisimbiso paZvakazarurwa zvaJesu Kristu, nguva pfupi isati yasvika kuguma kwenguva yomukana wenyasha, kunoitwa neShumba yorudzi rwaJudha, uyo muhope dzaMiller anomiririrwa semurume webhurasho rokubvisa tsvina. Hanzvadzi White inozivisa kuti basa romurume webhurasho rokubvisa tsvina rinoitika nguva pfupi isati yasvika kuguma kwenguva yomukana wenyasha.

> “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.

> “ప్రభువు నాకు జనవరి 26న ఒక దర్శనమిచ్చెను; దానిని నేను వివరించుచున్నాను. దేవుని ప్రజలలో కొందరు మూర్ఖులై, జడమై ఉండిరని నేను చూచితిని; వారు సగమే మేల్కొని ఉండి, మనము ఇప్పుడు జీవించుచున్న కాలమును గ్రహింపకపోయిరి; మరియు ‘మురికి-తుడుపు బ్రష్’ గల ఆ ‘మనిషి’ లోనికి ప్రవేశించెను, అందుచేత కొందరు కొట్టుకొని పోవుటకు అపాయములో ఉండిరి. వారిని రక్షించుమని, వారికి ఇంకొంచెము కాలము దయచేసి విడిచియుంచుమని, తమ భయంకరమైన అపాయమును వారు చూచి, ఎప్పటికీ మరీ ఆలస్యమగుటకు ముందు సిద్ధపడునట్లు చేయుమని నేను యేసును వేడుకొంటిని. దూత చెప్పెను, ‘నాశనము బలమైన సుడిగాలివలె వచ్చుచున్నది.’ ఈ లోకమును ప్రేమించువారిని, తమ ఆస్తులయందు ఆసక్తి కలిగినవారిని, వాటినుండి వేరుపడుటకై సిద్ధపడక, తమ ఆస్తులను త్యాగము చేసి, ఆత్మీయ ఆహారము లేమిచేత నశించుచున్న ఆకలిగొన్న గొఱ్ఱెలను పోషించుటకై మార్గమున సాగుచున్న దూతలను త్వరింపజేయుటకు ఇష్టపడనివారిని కరుణించి రక్షించుమని నేను దూతను వేడుకొంటిని.”

> “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.

> “Ndzi ri karhi ndzi vona mimoya ya swisiwana yi fa hikwalaho ka ku pfumala ntiyiso wa nkarhi wa sweswi, naswona van’wana lava a va tivula leswaku va pfumela ntiyiso a va va tshika va fa, hi ku va sivela tindlela leti lavekaka leswaku ntirho wa Xikwembu wu ya emahlweni, xivono lexi a xi vava ngopfu, kutani ndzi kombele ntsumi leswaku yi xi susa eka mina. Ndzi vone leswaku loko mhaka ya Xikwembu yi lava xiphemu xa nhundzu ya vona, ku fana ni jaha leri nga ta eka Yesu, [Matewu 19:16–22.] va fambe va ri ni gome; naswona leswaku ku nga ri khale xibakele lexi khapakhapa xi ta hundza ehenhla ka vona xi kukula swilo swa vona hinkwaswo, kutani hi nkarhi wolowo a swi ta va swi hele ngopfu ku nyikela swilo swa misava, ni ku tihlayisela xuma etilweni.” 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.

“घलघली बग्ने कोर्रा” चाँडै आउन लागेको आइतबारको व्यवस्थाको प्रतीक हो, र मिलरको सपनामा रहेको फोहर पुछ्ने मानिसको कार्य अनुग्रहको समय बन्द हुनुभन्दा ठीक अघिनै सम्पन्न हुन्छ। जब उहाँले कोठा सफा गरिसक्नुहुन्छ, तब उहाँले ती रत्नहरूलाई फेरि ठूलो सन्दूकभित्र हालिदिनुहुन्छ, र त्यसपछि तिनीहरू सूर्यभन्दा दस गुणा बढी उज्याला गरी चम्कन्छन्। दानियल र ती तीन योग्यजन अरूहरूभन्दा दस गुणा उत्तम भेटिए।

> 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.

> Zvino pakupera kwamazuva akanga ataurwa namambo kuti vaunzwe kwaari, mukuru wavamwe vakacheneswa akavaunza pamberi paNebhukadhinezari. Mambo akataura navo; uye pakati pavo vose hapana akawanikwa akafanana naDhanieri, Hanania, Mishaeri, naAzaria; naizvozvo vakamira pamberi pamambo. Uye pazvinhu zvose zvouchenjeri nokunzwisisa, izvo mambo zvaakavabvunza, akavawana vakapfuura kagumi varoyi vose navanovuka venyeredzi vose vaiva muushe hwake hwose. Dhanieri 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.

“mazuva okuguma,” kuna Danyeri, kwakamiririra muyedzo wakajeka apo Nebhukadhinezari akatonga, uye muyedzo uwo unofananidzira mutemo weSvondo mumazuva okupedzisira. Zvokwadi zvokutanga uye zvenheyo zvichapenya zvakapetwa kagumi kupfuura pakudzorerwa kwazvo mumazuva okupedzisira, kupfuura panguva yazvakambotanga kuzikanwa. Zvokwadi idzodzo, pamwe navakachenjera vanonzwisisa zvokwadi idzodzo mumazuva okupedzisira, zvichapenya zvakapetwa kagumi munguva yemvura yokupedzisira, inova kudzokororwa kweKuchema kwePakati pousiku.

> “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.

> “இறைவனுடைய வருகையை நீங்கள் மிகவும் தூரமாக வைத்துக் கொள்கிறீர்கள். நான் கண்டதாவது, பின்னான மழை [நள்ளிரவின் கூக்குரலைப் போலவே திடீரென] வந்து கொண்டிருந்தது; மேலும் அது பத்துமடங்கு வல்லமையோடு இருந்தது.” 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.

Kudzorerwa kwezvokwadi dzokutanga kunoitwa nokushandiswa kwenzira yemvura yokupedzisira ye “line upon line.” Kana dzangodzorerwa, zvokwadi dzokutanga dzinopenya “kagumi” kupfuura padzakanga dzichiita apo Miller akatanga kudzitarisa. Vakachenjera vanoshandisa kiyi yenzira iyi kudzoreredza zvokwadi dzokutanga, vanowana ruzivo rwoupenyu rwuri “kagumi” rwuri nani kupfuura rweavo vanodya nzira yeBhabhironi. Avo vanokukurwa nomurume webhurasho retsvina, ndivo avo vakabatirira kutsika nemagariro zvakafukidza zvokwadi yokutanga, uye vanobviswa pamwe chete nezvikanganiso zvetsika nemagariro zvavakabatirira kwazviri.

A false doctrine is an idol.

Dzidziso yenhema chifananidzo.

> “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.

> “Mukukana unyuri, vanhu vanoramba Muvambi wahwo. Mukutsika-tsika mutemo waMwari, vanoramba simba raMupi woMutemo. Zviri nyore saizvozvo kuita chifananidzo chedzidziso dzenhema nedzefungidziro, sezvazviri kuumba chifananidzo chematanda kana chedombo.” 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.

Izwi rakataurwa pamusoro paEfuremu, rakaratidza kuperera kwenguva yenyasha kwaEfuremu, rinosimbisa chokwadi chezvinoitwa nomunhu anotsvaira guruva paanotsvaira pasi.

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

> Ephraim anonamatira kuzvifananidzo; musiye oga. 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.

Uri izvo murya, sezvinoratidzwa naDanieri navaya vatatu vakakudzwa. Kushushikana kwaSista White pamusoro peavo vakanga “vakapusa uye vakarara” kwaiva kwakabatana nokushayiwa kwavo kugadzirira, uye nokushayiwa kwavo kunzwisisa kukosha kwe“chokwadi chenguva ino.” Kushushikana kwake kwaiva kuratidzwa kwehanya kwaKristu pamusoro pavaJudha vainetsana nezviduku vezuva rake nenguva yake, vakanga varasikirwa zvachose nokuona chokwadi chekutanga. Chiroto chaMiller chinoratidza kuguma kweIsraeri yemweya yemazuva ano, iyo yakafananidzirwa neIsraeri yekare chaiyo.

> “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.

> “Vanyori navo vaFarisi vaizviti vaizviti vanotsanangura Magwaro, asi vaiadudzira maererano nemafungiro avo pachavo netsika dzavo. Tsika dzavo nezvirevo zvavo zvakava zvinowedzera kuomesera. Mukunzwisisa kwaro kwepamweya, Shoko Dzvene rakava kuvanhu sebhuku rakaiswa chisimbiso, rakavharirwa kunzwisiso yavo.” Signs of the Times, Chivabvu 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.

Kubva muna 1863 rima rinoramba richiwedzera rakagara pamusoro peAdventism yeRaodhikia, uye Bhaibheri pamwe neMweya weChiporofita zvava kwavari sebhuku rakaiswa chisimbiso. Nguva pfupi isati yavharwa musuwo wengoni, Zvakazarurwa zvaJesu Kristu zvinobviswa chisimbiso, uye izvi zvinoburitsa nzira yokuedzwa ine nhanho nhatu, inoguma nokuti avo vanoramba kusiya zvifananidzo zvavo zvetsika nemagariro vanotsvairwa pakuvapo kwemurayiro weSvondo uri kuuya nokukurumidza.

> “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.

> “Tine Mũkomboli Utakaperi, na malulu makuru sei mabwe iwayo anokosha echokwadi anopupura izvi muShoko raMwari. Asi zvishongo izvi zvinokosha zvakavigwa pasi pemurwi wemarara, wetsika dzevanhu, wedzidziso dzenhema, izvo Satani pachake akatanga. Mano ake ari kushanda nesimba rinoshamisa pamusoro pendangariro dzevanhu kuti avhare kukosha kwaKristu kuna avo vanotenda maari. Muvengi waMwari nowomunhu akakandira vanhu vanoti ndivo vateveri vaKristu uroyi, kusvikira pamusoro pevakawanda zvichigona kunzi, Havazivi nguva yokushanyirwa kwavo.” Review and Herald, Nyamavhuvhu 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.

Hope ya Miller inoratidza nhoroondo yokusimbiswa kwe“chokwadi chokutanga,” kurambwa kwacho kwakazotevera, uyezve kudzorerwa kwacho kwokupedzisira. Nguva pfupi nguva yomukova wenyasha isati yavharwa, “Murume weBhuraso Reguruva” anopinda muchiitiko ichi ndokumisazve chokwadi chokutanga, uye achiita kuti chipenye “kagumi” kupfuura pakutanga. Izvi zvinoitika mukati menhoroondo yoKudanidzira kwaPakati pousiku, kunotangira Kudanidzira Kukuru kwengirozi yechitatu pamurau weSvondo. Kudanidzira kwaPakati pousiku kunomutsa nokuparadzanisa mhandara mutemo weSvondo usati wavapo, sezvakaitawo Kudanidzira kwaPakati pousiku kutangira kuvhurwa kwokutongwa kwokuferefeta munhoroondo yavaMillerite. Kana zvishongo zvikakandirwa zvakare mubhokisi guru, rakadzorerwa, zvinenge zvanonoka, nokuti chiitiko ichocho chinoitika “mushure” mokunge pasi petsvairwa zvachena.

> “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.

> “ගැලවීමේ සත්‍යයේ වටිනා මැණික් දෝෂයේ දූවිලි හා කුණුකසළ යටතට භූමදාන වී ඇත; එහෙත් ස්වාමීන්වහන්සේගේ සේවකයන්ට මෙම නිධාන හෙළිදරව් කළ හැකි වන අතර, එවිට දහස් ගණනක් ඒවා සතුටින්ද භක්තිභාවජනක විස්මයෙන්ද නරඹනු ඇත. දෙවියන්වහන්සේගේ දූතයෝ නිහතමානී කම්කරුවා අසල සිට, කරුණාවද දේවීය ආලෝකනයද දෙනු ඇත; සහ දහස් ගණනක් දාවිත් සමඟ, ‘ඔබගේ ව්‍යවස්ථාවෙන් අද්භූත දේවල් මම දකින්න පිණිස, මාගේ ඇස් විවෘත කළ මැනව’ යයි යාච්ඤා කිරීමට මෙහෙයවනු ලබනු ඇත. යුග ගණනාවක් පුරා නොදුටු සහ අවධානයට නොගත් සත්‍යයන්, දෙවියන්වහන්සේගේ ශුද්ධ වචනයේ ආලෝකමත් කරන ලද පිටු වලින් දීප්තිමත්ව ඉදිරියට පැමිණෙනු ඇත. සාමාන්‍යයෙන් සත්‍යය අසා, එය ප්‍රතික්ෂේප කර, පා තබා කෙළෙසූ සභාවන් තවදුරටත් වඩා දුෂ්ට ලෙස ක්‍රියා කරනු ඇත; එහෙත් ‘බුද්ධිමත්යෝ,’ එනම් අවංකයෝ, තේරුම්ගනු ඇත. පොත විවෘතව ඇත, දෙවියන්වහන්සේගේ වචන උන්වහන්සේගේ කැමැත්ත දැනගැනීමට ආශා කරන අයගේ හදවත්වලට ළඟා වෙයි. තුන්වන දූතයා සමඟ එක්වන ස්වර්ගයෙන් පැමිණෙන දූතයාගේ මහත් හඬ නගන විට, යුග ගණනාවක් පුරා ලෝකය ග්‍රහණය කරගෙන සිටි උමතුවෙන් දහස් ගණනක් අවදි වන්නෝය, සහ සත්‍යයේ අලංකාරයත් වටිනාකමත් ඔවුන් දකින්නෝය.” 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.

“Amawaka” ari ipapo anomiririra rimwe boka raMwari remakwai richiri muBhabhironi, nokuti “kuchema kukuru” kunotanga panguva yomutemo weSvondo. Basa re“Munhu WeBhurasho reTsvina” ranga richifambira mberi kubvira pana 11 Gunyana 2001, uye zvakanyanya zvikuru kubva muna Chikunguru 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.

> “Mupositora anoti, ‘Rugwaro rwose rwakafemerwa naMwari, uye runobatsira pakudzidzisa, pakutsiura, pakururamisa, napakudzidzisa mukururama: kuti munhu waMwari ave akakwana, agadzirirwa zvizere mabasa ose akanaka.’ Bhaibheri ndirwo mududziri waro pacharo. Chikamu chimwe chichava kiyi inozarura zvimwe zvikamu, uye nenzira iyi chiedza chichapenya pamusoro pezvinorehwa zvakavanzika zveshoko. Nokufananidza magwaro akasiyana anobata nyaya imwe cheteyo, tichiongorora zvazvinoreva kumativi ose, zvinorehwa zvechokwadi neMagwaro zvichaitwa pachena.

> “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.’

> “බොහෝ දෙනෙක් දෙවියන්වහන්සේගේ වචනයේ අර්ථය තේරුම් ගැනීම සඳහා ශුද්ධ ලියවිලි පිළිබඳ විවරණ ග්‍රන්ථ උපදෙස් ලබාගත යුතුයැයි සිතති; තවද විවරණ ග්‍රන්ථ අධ්‍යයනය නොකළ යුතුයැයි අපි ස්ථාවරයක් නොගන්නෙමු; නමුත් මනුෂ්‍යයන්ගේ වචන සමූහය යටතේ දෙවියන්වහන්සේගේ සත්‍යය සොයාගැනීමට මහත් විවේකබුද්ධියක් අවශ්‍ය වේ. බයිබලය විශ්වාස කරන බව ප්‍රකාශ කරන සමූහයක් වශයෙන් සභාව විසින්, දෙවියන්වහන්සේගේ වචනයේ විසිරී ඇති මැණික් එකතුව සම්පූර්ණ සත්‍ය දාමයක් බවට රැස් කරගැනීමෙහි කොපමණ සුළු දෙයක් පමණක් කර ඇත්ද! බොහෝ දෙනා සිතන පරිදි සත්‍යයේ මැණික් මතුපිටම නොපවතී. අයහපත් සන්ධානයේ ප්‍රධාන බුද්ධිය සත්‍යය දෘශ්‍යයෙන් ඉවත් කර තැබීමටත්, මහත්වරුන්ගේ අදහස් පූර්ණව පෙන්නුම් කිරීමටත් නිරන්තරයෙන් ක්‍රියා කරයි. අධ්‍යාපන ක්‍රියාවලීන් මඟින් ස්වර්ගයේ ආලෝකය අඳුරු කිරීමට සතුරා තම සම්පූර්ණ බලය යොදමින් සිටියි; මක්නිසාද මිනිසුන් ‘මේයයි මාර්ගය, එහි පියවර තබා ගමන්කරන්න’ යයි කියන ස්වාමීන්වහන්සේගේ හඬ ඇසීමට ඔහු කිසිසේත් අදහස් නොකරයි.”

> “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.

> “Mapfuma echokwadi akarara akapararira pamusoro pemunda wezvakazarurwa; asi akavigwa pasi petsika dzevanhu, pasi pezvirevo nemirayiro yavanhu, uye uchenjeri hunobva kudenga hwakaregeredzwa zvikuru; nokuti Satani akabudirira mukuita kuti nyika itende kuti mashoko nezvakaitwa navanhu zvinhu zvine kukosha kukuru. Ishe Mwari, Musiki wenyika dzose, pamutengo usingaperi, akapa vhangeri kunyika. Kubudikidza nomumiriri uyu woumwari, zvitubu zvinofadza, zvinozorodza, zvenyaradzo yokudenga nenyaradzo inogara zvakazarurirwa avo vachauya kutsime roupenyu. Kuchine tsinga dzechokwadi dzichiri kuzowanikwa; asi zvinhu zvomweya zvinonzwisiswa nomweya. Pfungwa dzakafukidzwa nezvakaipa hadzigoni kukoshesa ukoshi hwechokwadi sezvachiri muna Jesu.” 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.”

Basa raKristu, sezvarinomiririrwa muhope dzaMiller somunhu ane bhurasho rokutsvaira guruva, rakapetwa kaviri. Ndere kubvisa kukanganisa, nokudzorera zvokwadi dzepakutanga. Kubviswa kwekukanganisa ukuwo kwakapetwawo kaviri, nokuti kana kukanganisa kwatsvairwa kubudiswa nepahwindo, kukanganisa ikoko kunotakurawo vaya vanosarudza kuramba vakabatirana nako. Basa rokuparadzanisa rinoitwa nomunhu ane bhurasho rokutsvaira guruva rinotaurwawo naJeremia, uye uchapupu hwake hunowirirana noHanzvadzi White, paakati, “vashandi vaShe vanogona kufukura pfuma idzi, zvokuti zviuru zvichadzitarira nomufaro nokushamiswa.”

> 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.

> Naizvozvo Jehovha anoti, Kana ukadzoka, ini ndichakudzosazve, uye uchamira pamberi pangu; kana ukaparadzanisa chinokosha pane chisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokere kwavari. Jeremia 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.

Maandhariro echikamu ichi chiri muna Jeremia ari kutaura kune avo vakasangana nekuodzwa mwoyo kokutanga kwaChikunguru 18, 2020. Hachisi chete chiito chemurume webhurasho reguruva chinoparadzanisa zvinokosha nezvisina maturo, asiwo ibasa reavo vanomiririrwa naJeremia, vanoratidzwa sevanoita chisarudzo chokuti vachadzokera kuna Ishe here kana kuti havazodzoki. Zviri pachena kuti vakanga vasina kuva naIshe, nokuti dai vakanga vachifamba naye, pangadai pasina chikonzero chokuti vadzoke. Kana vadzoka vakamira pamberi paIshe, uye mushure maizvozvo vava muromo wake, vanenge vapedza basa rokuparadzanisa zvinokosha nezvisina maturo. Basa re“Murume weBhurasho Reguruva” rinoda kubatanidzwa kwevakachenjera. Basa re“Murume weBhurasho Reguruva” muhope dzaMiller rinoratidzwawo apo Kristu anonatsa uriri hwake kubudikidza nenzira yokuchenesa nokunyungudutsa.

> “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.

> “Ni kwa haraka kiasi gani mchakato huu wa kusafisha kwa moto utaanza siwezi kusema, lakini hautacheleweshwa kwa muda mrefu. Yeye ambaye pepeto lake li mkononi mwake ataisafisha hekalu lake na unajisi wake wa kimaadili. Atalisafisha kabisa sakafu yake ya kupuria.” Testimonies to Ministers, 372, 373.

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

Ntivugururwa ya nyuma yatangiye muri Nyakanga 2023, kandi ni yo ntunganyirize ivugwa muri Malaki igice cya gatatu.

> “Malachi 3:1–4 quoted.

> “Maraki 3:1–4 kwatsinhirwa.

> “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.

> “Vanhu vaMwari vari kupfuura nomuenzaniso wokunatswa nokucheneswa, uye Jehovha wehondo akaisa ruoko rwake pabasa iri. Muenzaniso uyu unonyanyisa kuedza mweya, asi unokosha kuti kusvibiswa kubviswe. Miedzo inokosha kuti tiswedere pedyo naBaba vedu vokudenga, tichizviisa pasi pokuda kwavo, kuitira kuti tipe kuna Jehovha chipiriso chokururama. Basa raMwari rokunatsa nokuchenesa mweya rinofanira kuramba richienderera mberi kusvikira varanda vake vaninipiswa zvikuru, vakafa zvikuru kuzvazvavo, zvokuti kana vadanwa kupinda mubasa rinoshanda, vangava neziso rimwe chete, rakatarira pakubwinya kwaMwari.” Review and Herald, April 10, 1894.

Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.

Hope hwaMiller hwachipiri hunozivisa kudzorerwa kwezvokwadi dzepakutanga, pamwe chete nekudzorerwa panguva imwe cheteyo kwevanhu vakanga vapararira. Hope hwaNebhukadhinezari hwechipiri hunozivisa kudzorerwa kwehumambo hwake. Hope dzaMiller dzinotaura nezvekuvigwa kwezvokwadi dzepakutanga nenzira yokuti zvokwadi idzodzo dzinonzi “dzakapararira.” Shoko rokuti “dzakapararira” chiratidzo che“nguva nomwe.” Hope dzaNebhukadhinezari dziri pamusoro pe“kupararira” kwe“nguva nomwe.” Nebhukadhinezari anoiswa panguva yokuguma muna 1798, uye ari ipapo achimiririra munhu akatendeuka. Miller chiratidzo che“vakachenjera” muna 1798.

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

Tizaramba no kurota kwaMiller muchinyorwa chinotevera.

> “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.

> “Patinodanwa kuti tisawirirane nevamwe, kana vamwe vachiratidza kusabvumirana kwavo nemaonero edu, tinofanira kuratidza mweya wechiKristu, uye tichengete chokwadi ichi chiri pachena kuti tinokwanisa kuva vakanyarara uye vakarurama; nokuti chokwadi chinotsungirira kuongororwa. Pavanonyanya kuchidzidza, ndipo panonyanya kupenya chiedza chacho. Ishe vanoshoropodza zvinhu zvose zvine hwema hwehasha nekuomarara, uye vanoisa kutsiura kwavo pamusoro peavo vanoratidza kuzvidza nekushora kune avo vanosiyana navo mumaonero, vachivaisa pachena nenzira yakaipisisa inobvira. Denga rose rinotarira avo vanoita izvi sezvakaratidzwa neDenga kuvaFarisi, uye rinovazivisa sevasingazivi Magwaro pamwe nesimba raMwari. Vavengi vechokwadi havagoni kushandura chokwadi kuti chive kukanganisa. Vanogona kutsika-tsika chokwadi, uye vachifunga kuti nokuti vachikandira pasi, vachichifukidza nemarara, chakundwa; asi Mwari vachafambisa vamwe vevakavimbika vavo kuti vaite sezvakaita Kristu paakanga ari panyika,—kubvisa marara, uye kudzoreredza chokwadi panzvimbo yacho yakafanira mukati mechimiro chechokwadi.

> “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.

> “මුළුවලදී සත්‍යය සාකච්ඡාවට ලක්වන තැන්හි, තමන් සත්‍යය ලෙස නොපිළිගත් සෑම දෙයකටම විරුද්ධ වන්නන් සිටිනු ඇත; එසේම තමන් වැරැද්ද සමඟ පමණක් සටන් කරන බව කියා තමන්ම සතුටු කර ගනිද්දී, කියනු ලබන දේ වැරදි ලෙස නිරූපණය නොකර, වැරදි ලෙස අර්ථකථනය නොකර, සත්‍යය කුමක්දැයි වටහාගැනීම සඳහා, පක්ෂපාතරහිත කන්වලින් ඇසීමට ඔවුන්ට අවශ්‍යය. ඔවුන් සෑම යුගයකම සත්‍යයට විරුද්ධව සටන් කළ මිනිසුන්ගේ ආදර්ශය තමන් ඉදිරියෙහි ඇත; එසේ කරමින් ඔවුහු දෙවියන්වහන්සේගේ උපදේශය තමන්ට විරුද්ධව ප්‍රතික්ෂේප කළෝය. මහත් ආලෝකයත්, මහත් අවස්ථාවලත් ලැබූ නමුත්, එසේ තිබියදීත් ස්වාමීන්වහන්සේගේ පැත්තෙහි සම්පූර්ණයෙන් නොසිටීමට අසමත් වූ මනුෂ්‍යයන් මත පතන වගකීම බරපතළ වනු ඇත. ඔවුන් සම්පූර්ණයෙන් ස්වාමීන්වහන්සේගේ පැත්තෙහි සිටීමට ධෛර්ය කරන්නේ නම්, තනිව සිටීමට කැඳවනු ලැබූ අවස්ථාවල පවා, ඔවුහු අඛණ්ඩතාවයෙන් රැකෙනු ඇත. පවිත‍්‍රත්වයත් සාධාරණත්වයත් ඇතිව, දූෂණයට නොලක් වූ ධර්මිෂ්ඨකමේ ප්‍රතිපත්ති සඳහා වාද කරමින්, ධෛර්යයෙන් සිටීමට ඔවුන්ට ඔහු බලය දෙනු ඇත. යුක්තිය මාර්ගයෙහි වැටී, සමානත්වයට ඇතුල් වීමට නොහැකි වූවත්, සරි බව සරි බව නිසාම ආරක්ෂා කරමින් සටන් කිරීමට ඔහු ඔවුන්ට ආධාර කරනු ඇත. ක්‍රිස්තුස්වහන්සේගේ ජීවිතයට අනුකූල වන, පවිත්‍රත් හා අපවිත්‍ර නොවූ දේ කුමක්දැයි ඔවුහු වටහාගනු ඇත; ආත්මයෙන්, වචනයෙන්, හෝ ක්‍රියාවෙන්—අජ්ඤානයට පමණක් නොව, තමන් නිශ්ශබ්ද කිරීමට කුටාර්කිකත්වයේ ආයුධ භාවිත කළ, සංස්කෘත හා අත්දැකීම්සම්පන්න වූ අයවලට විරුද්ධව සිටියද—ක්‍රිස්තියානි ආගමේ අතිශුද්ධ ප්‍රතිපත්තිවලින් ඔවුහු හැරී නොයනු ඇත. වැරැද්ද සත්‍යයට විරුද්ධව කරන මේ සියලුම කලහකාරී අරගලය අතරතුර ඔවුහු රැකෙනු ලබන අතර, තමන්ගේ සතුරන්ට ඔවුන්ට විරුද්ධව කතා කිරීමට හෝ ඔවුන්ට ප්‍රතිරෝධ කිරීමට නොහැකි වන පරිදි තමන්ගේ ගමන් මඟ තබාගැනීමට ඔවුන්ට හැකි කරනු ලබනු ඇත. කිසිම මනුෂ්‍යයෙකු සමඟ සම්මුතියකට නොපැමිණෙමින්ද, එහෙත් සෑම ක්‍රිස්තියානියෙකුම ලක්ෂණවත් කරන ආත්මය රැකගෙනද, ඔවුහු ප්‍රතිපත්තියෙහි ගලක් මෙන් ස්ථිරව සිටිනු ඇත.”

> “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.

> “Anaye fuata Kristo atatofautisha kati ya kilicho kitakatifu na kilicho cha kawaida, naye atashikamana na ushahidi wa kweli wa tabia na kazi ya mtu, kwa maana Kristo amesema, ‘Kwa matunda yao mtawatambua.’ Mkristo atasonga mbele katikati ya upinzani wa kila namna. Ataidharau sifa ya kujipendekeza kwa kuwa huzaliwa na Shetani. Atachukia mashtaka kwa kuwa ndiyo silaha ya yule mwovu. Hawatakuza wivu wala kujitia ukubwani kwa kuwa hayo ndiyo tabia za adui wa Mungu na wanadamu. Hawataonekana kuwa wapelelezi; kwa maana Shetani aliwatumia Wayahudi waliodharauliwa katika kufanya kazi hii dhidi ya Yesu. Hawatawafuata ndugu zao kwa gharika ya maswali kama vile Wayahudi walivyomfuata Kristo kwa kusudi la kumtega kwa maneno yake, na kumchochea aseme mambo mengi ili wapate kumfanya mkosaji kwa neno.” Home Missionary, September 1, 1894.

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