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# The Book of Daniel - Number Thirty-Seven

Kitaabka Daanyeel - Lambar Toddoba iyo Soddon

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

Soo Celinta Xaqiiqooyinkii Asalka Ahaa: Muujinta Riyadii William Miller iyo Soo Noqoshada Nebinimada ee Maalmaha Ugu Dambeeya

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.

Riyadii William Miller waxaa lagu dhex daray buugga Early Writings, sidaas daraaddeedna waxay hoos imanaysaa isla falanqaynta iyo ku-dhaqanka nebinimada ee laga rabo in uu fuliyo ardayga doonaya inuu si qumman u qaybiyo Erayga runta. Riyadani marar badan ayaa sannadihii la soo dhaafay ay soo bandhigtay Future for America, laakiin halkan waxaannu ku gelinaynaa daraasadda “kororka aqoonta,” kaas oo la furay “wakhtiga dhammaadka” sannadkii 1798. Riyadu waxay ka hadlaysaa taariikhda farriintii matalaysay aqoontii la kordhiyey. Waxay muujinaysaa xidhiidh ka dhexeeya dhaqdhaqaaqyada farriimaha malaa’igta koowaad iyo tan saddexaad.

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.

Riyadii William Miller waxay tilmaamaysaa hawshiisa, hawshiisuna waxay astaan u ahayd hawshii Muuse bilowgii reer binu Israa’iil hore. Oofinta riyada Miller ee maalmaha ugu dambeeya waxay astaan u ahayd hawshii Masiixa ee maalmaha ugu dambeeya ee reer binu Israa’iil hore. Hawshii Masiixu ku dhammeeyey dhammaadkii reer binu Israa’iil hore waxay matalaysay hawsha Masiixu ku fuliyo maalmaha ugu dambeeya ee Israa’iil ruuxiga ah. Riyada Miller gudaheeda, hawsha lagu dhammeeyo maalmaha ugu dambeeya waxaa lagu metelayaa iyadoo uu qabanayo “Ninka Burushka Boorka”. Waa lagama maarmaan in riyada Miller loo aqoonsado inay tahay waxsii-sheegid ku saabsan oofinta Qayladii Habeenbadhka ee maalmaha ugu dambeeya. Sidoo kale waa lagama maarmaan in la garto in hawshii Masiixu u qabtay reer binu Israa’iil hore maalmahoodii ugu dambeeyey ay astaan u ahayd hawsha “Ninka Burushka Boorka” ee riyada Miller.

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

Mid ka mid ah qodobbada hawsha Masiixa ee muhiimka ah in la xuso waa in uusan kaliya furin xaqiiqooyinkii aasnaa tan iyo wakhtigii Muuse, balse Masiixu isla mar ahaantaana weyneeyey xaqiiqooyinkaas asalka ah. Sidaas markuu yeelay, wuxuu dejiyey tusaale muujinaya in marka dadka Ilaah ay oofiyaan riyadii Miller maalmaha ugu dambeeya, xaqiiqooyinka lagu aasaasay hawshii Miller lagu sii ballaadhin doono wax ka baxsan fahamkoodii asalka ahaa.

> “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.

> “Waqtigii Badbaadiyaha, Yuhuuddu waxay sidaas ugu dabooleen dahabyadii qaaliga ahaa ee runta qashin-dhaqameed iyo sheekooyin mala-awaal ah, ilaa ay noqotay wax aan suurtagal ahayn in runta laga sooco beenta. Badbaadiyuhu wuxuu u yimid inuu ka fogeeyo qashinka khuraafaadka iyo qaladaadkii muddada dheer la hayey, oo uu dahabyada Erayga Ilaah ku dejiyo qaab-dhismeedka runta. Muxuu Badbaadiyuhu samayn lahaa haddii uu hadda noogu iman lahaa sidii uu Yuhuudda ugu yimid? Wuxuu ku khasbanaan lahaa inuu qabto hawl la mid ah tan, isagoo ka nadiifinaya qashinka dhaqanka iyo xafladaha. Yuhuuddu aad bay u dhibsadeen markii uu hawshan sameeyey. Waxay indhaha ka lunteen runta asalka ah ee Ilaah, laakiin Masiixu mar kale ayuu muuqaalkeeda soo celiyey. Waa hawshayada inaan ka xoreyno runaha qaaliga ah ee Ilaah khuraafaadka iyo qaladka. Waa maxay hawl nala geliyey injiilka dhexdiisa!” 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”.

Maanta ninka buraashka wasakhda wata (Masiix) wuxuu fulinayaa “shaqo la mid ah oo lagu xaaqayo qashinka dhaqanka iyo xafladaha” sidii uu Libaaxa qabiilka Yahuudah (Masiix) u fuliyey wakhtigii Yuhuudda. Riyada Miller, jawharadaha qaaliga ah ee runta oo si qumman loogu habeeyey sanduuqa erayga Ilaah, waxaa daboolay qashin iyo jawharado been-abuur ah. Jawharadahaas waxay ahayd in laga soo bixiyo qashinka oo dib loogu celiyo sanduuqa weyn ee Erayga Ilaah inta lagu jiro xilliga Qaylada Saqda-dhexe ee maalmaha ugu dambeeya, waayo markii Miller eegay jawharadihii dib loo soo celiyey ee ku jiray sanduuqa weyn ayuu “aad ugu dhawaaqay farxad aawadeed, dhawaaqaasina wuu toosiyey.” Riyada Miller waxay dhacday 1847, saddex sano ka dib Qayladii Saqda-dhexe ee malaa’igta kowaad, sidaas darteed toositaankiisa riyada ku jiraa waa Qaylada Saqda-dhexe ee maalmaha ugu dambeeya. Qayladaas Saqda-dhexe waxaa ku dhawaaqa labada markhaati oo bahalkii ka soo baxay yaamayska hoostiisa uu dilay, oo meyd ku yiillay jidka saddex maalmood iyo badh, ilaa la isu geeyey oo markaas nolol lagu soo celiyey dooxada lafaha qalalan ee dhintay, dabadeedna kor loo qaaday sidii calamad. Riyada Miller waxay ku rumoobaysaa jidkaas, iyo isla dooxadaas uu isagu ku tilmaamayo “qolkiisa”.

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.

Taariikhda reer Mileriiyiinta, Rabbigu wuxuu William Miller u adeegsaday inuu aasaaso runihii asalka ahaa ee Adventism-ka, hase yeeshee riyadiisu waxay muujisay in, waqti ka dib, runahaasu la aasi doono. Ifafaalahan ah in laga nadiifiyo qashinka dhaqanka iyo caadada waa wixii Masiixu ku fuliyey dhammaadkii Israa’iiltii hore, oo siduu sidaas yeelayna wuxuu sii tusay dhammaystirka ugu dambeeya ee riyadii 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.

Yuhuuddu waxay lumiyeen aragtidii “runta asalka ah ee Ilaah, laakiin Masiixu mar kale ayuu aragga soo geliyey,” wuxuuna shaqadiisa ku aqoonsaday inay tahay “shaqadeenna.” Shaqadeennu waa “in laga xoreeyo runaha qaaliga ah ee Ilaah khuraafaad iyo qalad.” Riyada William Miller waxay tilmaamaysaa helidda, soo bandhigidda iyo diidmada, iyo dib u soo celinta runaha asalka ah. Si loo fuliyo shaqada dib u soo celinta, Masiixu wuxuu runta geliyey “qaab-dhismeedka runta.” “Qaab-dhismeedka runta” ee William Miller wuxuu ahaa fahamkiisii ku saabsanaa labada awoodood ee wax baabiʼiya ee jaahilnimada iyo baabannimada. Maalmaha ugu dambeeya “qaab-dhismeedka runta” waa saddexda awoodood ee wax baabiʼiya ee masduulaagga, bahalka, iyo nebigii beenta ahaa.

> “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.

> “Markii Masiixu dunida u yimid inuu tusaale u noqdo diinta runta ah, oo uu sare u qaado mabaadi’da ay tahay inay xukumaan qalbiyada iyo falalka dadka, beentu waxay si qoto dheer u qabsatay kuwii helay iftiin aad u weyn, ilaa ayan mar dambe iftiinka garanayn, mana ay lahayn rabitaan ay dhaqanka uga tanaasulaan runta aawadeed. Waxay diideen Macallinkii samada, waxayna iskutallaabta ku qodbeen Rabbiga ammaanta, si ay u sii haystaan caadooyinkooda iyo hindisayaashooda. Isla ruuxaas qudhiisu maanta dunida ayuu ka muuqdaa. Dadku way ka meermeeraan baadhitaanka runta, waaba intaasoo dhaqamadoodu qasmaan, oo nidaam cusub wax lagu soo kordhiyo. Dadnimada waxaa ku jira u nuglaansho joogto ah oo qalad lagu galo, dadkuna dabiici ahaan waxay aad u sarreysiiyaan fikradaha iyo aqoonta aadanaha, halka waxa rabbaaniga ah oo weligiis jira aan la garan ama aan la qaddarin.” 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.

Haddii Masiixu maanta dunida iman lahaa, wuxuu heli lahaa “isla ruuxii hore” ee kor u qaadidda fikradaha iyo aqoonta aadanaha, kaas oo dhaqanka geliyey meeshii runta. Riyada Miller, maalmaha ugu dambeeya, Masiixu wuxuu u yimaadaa sidii ninka buraashka boodhka wata si uu u fuliyo isla shaqadaas. Marka shaqadiisa sidii ninka buraashka boodhka wata la dhammaystiro, dahabkii asalka ahaa wuxuu u iftiimi doonaa toban jeer ka sii dhalaal badan qorraxda, sida labada markhaati, oo uu Miller matalayo, ay ugu soo toosaan qaylada qaylada weyn.

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.

Qaab-dhismeedka runta ee la siiyey Miller wuxuu ahaa qaab-dhismeedka nebiyadeed ee laba quwadood oo wax baabbi’iya, halka qaab-dhismeedka runta ee la siiyey Future for America uu yahay qaab-dhismeedka nebiyadeed ee saddex quwadood oo wax baabbi’iya. “Furaha” lagu xidhay sanduuqa wuxuu ahaa hab-raaca gaar ahaaneed ee la furay oo la siiyey Miller, dabadeedna 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.

> “Maalintii Masiixa furihii aqoonta waxaa qaaday kuwii ay ahayd inay hayaan si ay ugu furaan khasnadda xigmadda ee Qorniinka Axdiga Hore. Rabbaaniyiintii iyo macallimiintii waxay ku dhowaadeen inay xiraan boqortooyada samada iyagoo ka hor xidhaya masaakiinta iyo dhibbanayaasha, oo uga taga inay halligmaan. Hadalladiisii, Masiixu mar keliya waxyaalo badan hortooda ma keenin, si aanu maskaxdooda u khaldin. Qodob kasta ayuu ka dhigay mid cad oo gooni u taagan. Ma uu quudhsan ku celcelinta runihii hore ee la yaqaanay ee ku jiray waxsii sheegyada, haddii ay u adeegayaan ujeeddadiisa ah inuu fikrado ku beerro.”

> “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.

> “Masiixu wuxuu ahaa asaasihii dhammaan dhagaxyadii qaaliga ahaa ee runta ee hore. Shaqadii cadowga aawadeed, runahan waa la ka raray meeshoodii. Waxaa laga gooyay meeshii saxda ahayd ee ay ku yiilleen, waxaana lagu dhex dhigay qaab-dhismeedka qaladka. Shaqada Masiixu waxay ahayd inuu dib u hagaajiyo oo ku adkeeyo dhagaxyadaas qaaliga ah qaab-dhismeedka runta. Mabaadi’da runta ee isagu qudhiisu siiyey si ay dunida u barakeeyaan ayaa, iyada oo loo marayo hawsha Shayddaanka, la aasay oo ay u ekaadeen kuwo dabar go’ay. Masiixu wuxuu ka soo samatabbixiyey burburkii qaladka, wuxuu siiyey xoog cusub oo nololeed, wuxuuna ku amray inay u iftiimaan sida jawharado qaali ah, oo ay weligoodna si adag u taagnaadaan.

> “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.

> “Masiix qudhiisu wuxuu adeegsan kari lahaa mid kasta oo ka mid ah xaqiiqooyinkan qadiimiga ah isaga oo aan amaahan xataa jajabka ugu yar, waayo isagaa dhammaantood aslay. Isagaa ku shubay maskaxda iyo fikirrada jiil kasta, oo markuu dunideenna yimidna wuxuu dib u habeeyey oo nolol cusub geliyey xaqiiqooyinkii dhintay, isagoo ka dhigay kuwo sii xoog badan si ay waxtar ugu yeeshaan jiilalka iman doona. Waxay ahayd Ciise Masiix kii lahaa awoodda uu xaqiiqooyinka uga samatabbixin karo qashinka, oo haddana dunida ugu siin karo iyaga oo leh wax ka badan cusaydkoodii iyo xooggoodii asalka ahaa.” 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.

Waa arrin xiiso leh in lagu ogaado tuduca ugu dambeeya in furihii Masiixu adeegsaday dhammaadkii Israa’iiltii hore uu ahaa kii lagu furi jiray Axdigii Hore. Furihii habraaca Miller ayaa furay sanduuqii Axdiga Hore iyo Axdiga Cusub, laakiin maalmaha ugu dambeeya, gabagabadii riyadiisa, sanduuqu waa ka weyn yahay. Furaha habraaca ee maalmaha ugu dambeeya ma furo oo keliya Axdiga Hore iyo Axdiga Cusub, balse sidoo kale wuxuu furaa Ruuxa Waxsii-sheegidda. Furfuridda Muujintii Ciise Masiix, wax yar ka hor xidhitaanka albaabka nimcada, waxaa fuliya Libaaxa qabiilka Yahuudah, kaas oo riyada Miller lagu matalay ninka buraashka wasakhda sita. Sister White waxay caddeynaysaa in shaqada ninka buraashka wasakhda sita ay dhacdo wax yar ka hor xidhitaanka albaabka nimcada.

> “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.

> “Rabbigu wuxuu i siiyey muujin, 26-ka Janaayo, taas oo aan sheegi doono. Waxaan arkay in qaar ka mid ah dadka Ilaah ay ahaayeen doqonimo ku jira oo hurda; oo ay badh keliya soo jeedeen, oo aanay garanayn wakhtiga aynu hadda ku nool nahay; iyo in ‘ninkii’ watay ‘burushka boodhka’ uu soo galay, iyo in qaar ay khatar ugu jireen in la xaaqo oo la qaado. Waxaan Ciise ka baryay inuu badbaadiyo, inuu u naxariisto in yar oo dheeraad ah, oo uu u oggolaado inay arkaan khatartooda cabsi leh, si ay isu diyaariyaan ka hor intaanay weligeed aad u daahin. Malaa’igtii waxay tidhi, ‘Baabbi’in baa imanaysa sida dabayl cirwareen xoog leh.’ Waxaan malaa’igta ka baryay inay u naxariisato oo ay badbaadiso kuwa dunidan jeclaa, oo ku dhegganaa hantidooda, oo aan raalli ka ahayn inay ka go’aan, oo ay u huraan si ay wargeeyayaasha ugu dedejiyaan jidkooda inay quudiyaan idaha gaajaysan, kuwaas oo halligmayay cunto ruuxi ah la’aanteed.”

> “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.

> “Markii aan arkayay nafaha saboolka ah oo u dhimanaya gaajo ay u qabaan runta haatan jirta, iyo qaar qirta inay rumaysan yihiin runta oo iyagu u daayay inay dhintaan, iyagoo ka ceshanaya wixii lagama maarmaanka u ahaa in lagu sii wado shaqada Ilaah, araggaasu aad buu ii xanuun badnaa, waxaana ka baryay malaa’igtii inay iga fogeyso. Waxaan arkay in markii qaddiyadda Ilaah ay dalbanaysay qayb ka mid ah hantidooda, sida ninkii dhallinyarada ahaa ee u yimid Ciise, [Matthew 19:16–22.] ay murugooday oo tageen; iyo in dhowaan belaayada daadka ah ay dul mari doonto oo ay xoolahooda oo dhan xaaqi doonto, markaasna ay aad u dambayn doonto in la bixiyo alaabta dunida, oo khasnadna loogu urursado jannada.” 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.

“Karbaashka buuxdhaafaysa” waa astaan u ah sharciga Axadda ee dhawaan imanaya, shaqada ninka burushka wasakhda ku xaaqana ee ku jirta riyadii Miller waxay dhacdaa wax yar ka hor inta aanu waqtiga nimcadu xidhmin. Waa marka uu qolka nadiifiyo dabadeed uu dahabkii qaaliga ahaa dib ugu tuuro sanduuqii weynaa, markaasna ay toban jeer ka sii iftiimaan qorraxda. Daanyeel iyo saddexdii mudane waxaa la helay inay toban jeer ka sii wanaagsan yihiin kuwa kale.

> 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.

> Haddaba dhammaadka maalmaha boqorku amray in iyaga loo keeno, ayuu amiirkii bohomaduhu hortiisa Nebukadnesar ku soo geliyey. Boqorkiina wuu la hadlay iyagii; oo kulligood dhexdooda lagama helin mid la mid ah Daanyeel, Xananyaah, Miishaa’eel, iyo Casaryaah; sidaas daraaddeed waxay hor istaageen boqorka. Oo wax kasta oo ku saabsan xigmadda iyo garashada ee boqorku wax ka weyddiiyey, wuxuu ka helay iyaga inay toban laab ka wanaagsan yihiin saaxiriintii iyo xiddigiska-yaqaannadii ku jiray boqortooyadiisa oo dhan. Daanyeel 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.

“Dhammaadka maalmaha,” ee Daaniyeel u ahaa, wuxuu matalayay imtixaankii go’aaminta ee uu Nebukhadnesar xukun ku sameeyey, imtixaankaasina wuxuu astaan u yahay sharciga Axadda ee maalmaha ugu dambeeya. Runihii asalka ahaa oo aasaaska u ahaa waxay iftiimi doonaan toban jeer ka sii dhalaal badan marka lagu soo celiyo maalmaha ugu dambeeya, intii ay iftiimeen markii ugu horraysay ee la garto. Runahaas, iyo kuwa caqliga leh ee fahmaya runahaas maalmaha ugu dambeeya, waxay toban jeer ka sii dhalaali doonaan xilliga roobka dambe, kaas oo ah ku-celcelinta Qayladii Habeenbadhka.

> “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.

> “Waxaad imaatinka Rabbiga ka dhigaysaan mid aad u fog. Waxaan arkay in roobka dambe uu imanayay sida [si kedis ah sida] qayladii habeenbadhka, oo leh awood toban jeer ka badan.” 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.

Dib-u-soo-celinta runta asalka ah waxaa lagu dhammeeyaa iyadoo la adeegsanayo habraaca roobka dambe ee ah “xariiq korkeed xariiq.” Marka dib loo soo celiyo, runta asalka ahi waxay u iftiimaysaa si “toban jeer” ka sii dhalaal badan sidii ay ahaayeen markii Miller uu markii ugu horraysay ku fiirsaday. Kuwa xigmadda leh ee adeegsada furaha habraaca si ay u soo celiyaan runta asalka ah, waxay helaan waayo-aragnimo “toban jeer” ka sii wanaagsan tan kuwa cuna habraaca Baabuloon. Kuwa uu xaaqo ninka buraashka wasakhdu, waa kuwa ku dhegganaaday dhaqammada iyo caadooyinka qariyey runta asalka ah, oo lala sifaynayo qaladaadka dhaqammada iyo caadooyinka ay ku dhegganaadeen.

A false doctrine is an idol.

Caqiido been ahi waa sanam.

> “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.

> “Markay runta diidaan, dadku waxay diidaan Qoraheeda. Markay ku tuntaan sharciga Ilaah, waxay inkirayaan awoodda Kan sharciga bixiyey. Sida ay u fudud tahay in sanam laga samaysto alwaax ama dhagax, ayay sidoo kale u fudud tahay in sanam laga dhigto caqiidooyin iyo aragtiyo been ah.” 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.

Qoraalkii lagu xukumay Efrayim ee calaamadeeyey dhammaadka wakhtigii tijaabada ee Efrayim, wuxuu adkaynayaa runta ku saabsan waxa ninka burushka boodhka wata uu qabto marka uu sagxadda xaaqayo.

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

> Efrayim wuxuu ku dheggan yahay sanamyada; iska daa isaga. Hoosheeca 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.

Waxaad tahay waxa aad cunto, sida ay taas u muujiyeen Daanyeel iyo saddexdii mudane. Welwelkii Sister White ee ku saabsanaa kuwii ahaa “nacasnimo iyo hurdo ku jira” wuxuu la xiriiray diyaargarow la’aantooda iyo garasho la’aantooda ku saabsan muhiimadda “runta hadda taagan.” Welwelkeedu wuxuu ahaa muujinta dareenka Masiixa ee ku saabsan Yuhuuddii muranka badnayd ee waageedii, kuwaas oo gebi ahaanba ka lumiyey araggii runihii asalka ahaa. Riyada Miller waxay tilmaamaysaa dhammaadka Israa’iilka ruuxiga ah ee casriga ah, kaas oo hore loogu matalay Israa’iilkii qadiimiga ahaa ee dhabta ahaa.

> “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.

> “Culimmadii iyo Farrisiintii waxay ku andacoon jireen inay Qorniinka fasiraan, hase yeeshee waxay u fasiri jireen si waafaqsan fikradahooda iyo dhaqammadooda. Caadooyinkooda iyo xeerarkoodu waxay sii ahaanayeen kuwo aad iyo aad u adkaada. Macnihiisa ruuxiga ah, Erayga quduuska ahi wuxuu dadka ugu noqday sidii kitaab la shaabadeeyey, oo fahamkooda ka xiran.” Signs of the Times, May 17, 1905.

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

Mugdi sii kordhaysa ayaa ku degtay Adventism-ka La’odikiya tan iyo 1863, oo Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegiddu waxay u noqdeen sida kitaab la shaabadeeyey. Wax yar ka hor inta aanu xidhmin wakhtiga tijaabadu, Muujintii Ciise Masiix waa la furayaa, oo waxay dhalisaa hab tijaabo oo saddex marxaladood leh, kaas oo ku dhammaada in kuwa diida inay ka tagaan sanamyadooda caadada iyo dhaqanka lagu xaaqo sharciga Axadda ee dhowaan imanaya.

> “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.

> “Waxaannu leenahay Bixiye aan xad lahayn, oo sidee bay u qaali u yihiin dhagaxyada qaaliga ah ee runta oo arrintan kaga marag fura Erayga Ilaah. Laakiin jawharadahaa qaaliga ah waxaa lagu aasay hoos culays badan oo qashin ah, oo ah caadooyin la iska dhaxlay iyo bidcooyin, kuwaas oo Shayddaan qudhiisu asal ahaan ka keenay. Dhagartiisu waxay si xoog yaab leh ugu shaqaynaysaa maanka aadanaha si ay u madoobeyso qiimaha Masiixa ee indhaha kuwa isaga rumaysan. Cadowga Ilaah iyo dadka ayaa sixir ku riday kuwa ku andacooda inay yihiin kuwa raacsan Masiixa, ilaa qaar badan laga odhan karo, Iyagu ma ay garan wakhtigii booqashadooda.” Review and Herald, August 16, 1898.

Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.

Riyadii Miller waxay tusaale u tahay taariikhda aasaasidda “runta asalka ah,” diidistoodii xigtay, dabadeedna soo celintoodii ugu dambaysay. Wax yar ka hor xidhitaanka muddada nimcada ayaa “Ninka Buraashka Boorka” uu soo galaaa muuqaalka oo dib u aasaasaa runta asalka ah, kana dhiga “toban jeer” ka sii iftiin badan. Tani waxay dhacdaa inta lagu jiro taariikhda Qaylada Habeenbadhka, taas oo ka horraysa Qaylada Weyn ee malaa’igta saddexaad xilliga sharciga Axadda. Qaylada Habeenbadhku waxay toosisaa oo kala soocdaa bikradaha ka hor sharciga Axadda, sida Qaylada Habeenbadhku uga horraysay furitaanka xukunka baadhista ee taariikhda Milleriyiinta. Markii dahabyadii lagu tuuray mar kale sanduuqii weynaa ee la soo celiyey, way daahday, maxaa yeelay dhacdadaasu waxay dhacdaa “ka dib” markii sagxadda la xaaqay oo la nadiifiyey.

> “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.

> “Boodhka iyo qashinka qaladku waxay aaseen jawharadaha qaaliga ah ee runta, laakiin shaqaalaha Rabbigu way soo saari karaan khasnadahaas, si kumannaan ay ugu fiirsadaan farxad iyo amakaag. Malaa’igta Ilaah waxay garab istaagi doonaan shaqaalaha is-hoosaysiiya, iyagoo siinaya nimco iyo iftiin rabbaani ah, oo kumannaan baa loo hoggaamin doonaa inay Daa’uud la tukadaan, ‘Indhahayga fur, inaan waxyaalo yaab leh ka arko sharcigaaga.’ Runno qarniyo badan aan la arag oo aan dheg loo dhigin ayaa ka ololi doona bogagga iftiimiyey ee Erayga quduuska ah ee Ilaah. Kaniisadaha guud ahaan kuwa maqlay, diiday, oo ku tuntay runta, waxay sii samayn doonaan xumaan ka sii badan; laakiin ‘kuwa caqliga leh,’ kuwa daacadda ah, way garan doonaan. Kitaabku waa furan yahay, oo erayada Ilaah waxay gaadhaan qalbiyada kuwa doonaya inay ogaadaan doonistiisa. Markii qaylada weyn ee malaa’igta samada ka timid ee ku biirta malaa’igta saddexaad ay dhawaaqdo, kumannaan baa ka soo toosi doona kabuubadii dunida haysay qarniyo badan, oo waxay arki doonaan quruxda iyo qiimaha runta.” 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.

“Kumannaanka” markaas toosa, waxay matalaan adhiga kale ee Ilaah ee weli Baabuloon ku jira, waayo “qaylada weyn” waxay bilaabataa xeerka Axadda. Hawsha “Ninka Burushka Wasakhda” waxay socotay tan iyo Sebtembar 11, 2001, oo si ka sii badan tan iyo Luulyo 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.

> “Rasuulku wuxuu leeyahay, ‘Qorniinka oo dhammu xagga Ilaah baa laga waxyooday, oo waxtar buu u leeyahay waxbaridda, canaanta, hagaajinta, iyo edbinta xaqnimada, in ninka Ilaah uu kaamil u ahaado, oo si buuxda loogu diyaariyo shuqul kasta oo wanaagsan.’ Kitaabku isagaa isu fasira. Qayb qudha ayaa ahaan doonta fure furaya qaybo kale, oo sidaas ayay iftiin ugu soo bixi doontaa macnaha qarsoon ee Erayga. Marka la isu barbar dhigo qoraallo kala duwan oo isla mowduuca ka hadlaya, iyadoo laga eegayo xiriirkooda dhinac kasta, macnaha runta ah ee Qorniinka ayaa caddaan doona.”

> “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.’

> “Qaar badan ayaa u maleeya in ay khasab ku tahay inay la tashadaan faallooyinka Qorniinka si ay u fahmaan macnaha ereyga Ilaah; annaguse ma qaadanayno mowqifka ah in aan la baran faallooyinka; hase ahaatee, garasho badan baa loo baahan yahay si runta Ilaah looga dhex helo culayska erayada dadka. Intee bay yar tahay wixii kaniisaddu samaysay, iyada oo ah jidh qirta inuu Kitaabka Quduuska ah rumaysan yahay, si ay u ururiso jawharadaha kala firidhsan ee ereyga Ilaah oo uga dhigto hal silsilad qumman oo run ah! Jawharadaha runta dusha kuma yaallaan sida ay dad badani u malaynayaan. Maskaxda ugu sarraysa ee isbahaysiga sharka ku jirta ayaa had iyo goor ku hawlan inay runta indhaha ka qariso, oo aragti buuxdana u soo bandhigto fikradaha ragga waaweyn. Cadowgu wuxuu samaynayaa wax kasta oo awooddiisa ku jira si uu iftiinka samada ugu qariyo hababka waxbarashada; waayo, ulajeeddadiisu ma aha in dadku maqlaan codka Rabbiga oo leh, ‘Tanu waa jidka, ku socda.’”

> “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.

> “Dahabka runta waxay ku daadsan yihiin berrinka waxyiga; laakiinse waxaa lagu aasay hoos caadooyinka dadka, hoos odhaahyada iyo amarrada dadka, xigmadihiina samada ka timaadda si dhab ah ayaa loo iska indhatiray; maxaa yeelay Shayddaan wuxuu ku guulaystay inuu dunida rumaysiiyo in erayada iyo waxqabadka dadku ay yihiin kuwo cawaaqib weyn leh. Rabbiga Ilaah ah, Abuuraha adduunyada, qiime aan xad lahayn ayuu ku bixiyey si uu injiilka dunida u siiyo. Wakiilkan rabbaaniga ah dhexdiisa, ilaha farxadda leh ee dib u nooleeya ee gargaarka samada iyo qalbiqabowga waara ayaa loo furay kuwa iman doona isha nolosha. Waxaa weli jira xididdo run ah oo la soo heli doono; laakiinse waxyaalaha ruuxiga ah ruux ahaan ayaa loo gartaa. Maskaxaha sharka ku madoobaaday ma qaddarin karaan qiimaha runta sida ay ugu jirto Ciise.” 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.”

Shaqadii Masiixa sida loogu matalay riyadii Miller ninka burushka boodhka wata waa laba-geesood. Waa in qaladka la tirtiro, oo runihii asalka ahaa dib loo soo celiyo. Ka saaridda qaladkuna iyaduna waa laba-geesood, waayo marka qaladka daaqadda laga xaaqo, qaladku wuxuu la tagaa kuwii doorta inay ku sii dhegganaadaan qaladaadkaas. Shaqada kala-soocidda ee uu ninka burushka boodhka wata dhammaystiro waxaa sidoo kale ka hadlay Yeremyaah, markhaatifurkiisuna wuxuu waafaqsan yahay Sister White, markii ay tiri, “shaqaalaha Rabbigu waxay soo bixin karaan khasnadahan, si kumanyaal ay ugu fiirsadaan iyaga iyagoo leh farxad iyo amakaag.”

> 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.

> Sidaas daraaddeed ayaa Rabbigu leeyahay, Haddaad soo noqoto, markaasaan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad waxa qaaliga ah ka soocdo waxa liita, afkayga baad ahaan doontaa; iyagu ha kuu soo noqdeen, laakiinse adigu ha ugu noqon iyaga. Yeremyaah 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.

Macnaha guud ee aayaddan ku jirta Yeremyaah wuxuu la hadlayaa kuwii la kulmay niyad-jabkii ugu horreeyey ee July 18, 2020. Ma aha ninka buraashka boodhka wata oo keliya kan kala sooca qaaliga iyo wax xun, balse sidoo kale waa hawsha kuwa Yeremyaah lagu matalay, kuwaas oo lagu muujiyey inay go’aan ka gaarayaan inay Rabbiga u soo noqdaan iyo inayan u soo noqon. Sida cad iyagu lama ay joogin Rabbiga, waayo haddii ay isaga la soconayeen, sabab uma jiri lahayn inay soo noqdaan. Markay soo noqdaan oo ay Rabbiga hortiisa istaagaan, dabadeedna noqdaan afkiisa, waxay fulin doonaan hawshii kala soocidda qaaliga iyo wax xun. Hawsha “Ninka Buraashka Boodhka wata” waxay u baahan tahay ka-qaybgalka kuwa xigmadda leh. Hawsha “Ninka Buraashka Boodhka wata” ee riyadii Miller ayaa sidoo kale la muujiyey markii Masiixu salkiisa daahiriyo isagoo adeegsanaya hab sifayn ah.

> “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.

> “Goorma si sax ah habkan sifayntu u bilaabmi doono ma sheegi karo, laakiin dib looma dhigi doono muddo dheer. Kan haaddiisu gacantiisa ku jirto wuxuu macbudkiisa ka nadiifin doonaa wasakhdiisa akhlaaqeed. Wuxuu si buuxda u sifayn doonaa meeshiisa tumidda.” Testimonies to Ministers, 372, 373.

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

“Habka sifeeynta” ee ugu dambeeya wuxuu bilaabmay bishii Luulyo ee 2023, waana habka sifeeynta ee ku xusan cutubka saddexaad ee Malaakii.

> “Malachi 3:1–4 quoted.

> “Malakii 3:1–4 ayaa la soo xigtay.

> “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.

> “Hab sifayn iyo daahirin ah ayaa ka dhex socda dadka Ilaah, oo Rabbiga ciidammadu gacantiisa ayuu saaray hawshan. Habkanu aad buu nafta u dhibaa, hase yeeshee waa lagama maarmaan si wasakhda looga fogeeyo. Tijaabooyinku waa lama huraan si naloo soo dhoweeyo Aabbaheenna jannada ku jira, annagoo isu dhiibaya doonistiisa, si aynu Rabbiga ugu bixino qurbaanno xaqnimo ku jirto. Shaqada Ilaah ee sifaynta iyo daahirinta nafta waa inay sii socotaa ilaa addoommadiisu ay sidaas u hoosaysiiyaan, oo ay sidaas uga dhinteen naftooda, in marka loogu yeedho adeeg firfircoon, ay ishoodu keliya ku jeeddo ammaanta Ilaah.” 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.

Riyadii labaad ee Miller waxay tilmaamaysaa soo celinta runihii asalka ahaa, iyo isla mar ahaantaana soo celinta dad la kala firdhiyey. Riyadii labaad ee Nebukadnesar waxay tilmaamaysaa soo celinta boqortooyadiisa. Riyadii Miller waxay ka hadlaysaa aasidda runihii asalka ahaa iyadoo runahaas lagu tilmaamayo inay “kala firdheen.” Ereyga “kala firdheen” waa astaan u ah “toddobada goor.” Riyadii Nebukadnesar waxay ku saabsan tahay “kala firdhinta” ee “toddobada goor.” Nebukadnesar waxaa la dhigaa wakhtiga dhammaadka ee 1798, waxaana uu halkaas ku matalaa nin soo noqday. Miller waa astaanta “kuwa caqliga leh” sannadka 1798.

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

Waxaan sii wadi doonnaa riyadii Miller maqaalka xiga.

> “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.

> “Marka nala yeedho inaan kuwa kale ka duwanaanno, ama kuwa kale muujiyaan inay ka duwan yihiin ra’yigeenna, waa inaynu muujinnaa ruux Masiixi ah, oo si cad u ilaalinnaa xaqiiqdan ah in aynu awoodno inaan degganaanno oo caddaalad ku dhaqanno; waayo, runta baadhitaan way u adkaysataa. Inta badan ee la daraaseeyo, ayaa iftiinkeedu sii ifayaa. Rabbigu wuu canaantaa wax kasta oo u eg qallafsanaan iyo adayg, oo canaantiisana wuxuu saaraa kuwa quudhsada oo ceebayn ku tuura kuwa ra’yiga kaga duwan, iyagoo u muujinaya sida ugu xun ee suuragalka ah. Samada oo dhammu waxay u eegtaa kuwa sidaas yeela sidii Samadu ugu eegtay Farrisiintii, waxayna ku dhawaaqdaa inay jaahil ka yihiin Qorniinka iyo xoogga Ilaahba. Cadowyada runta ma ka dhigi karaan runta qalad. Way ku tuman karaan runta, oo waxay moodi karaan in maadaama ay hoos u rideen oo ay qashin ku daboolleen, ay ka adkaadeen; laakiin Ilaah wuxuu ku dhaqaajin doonaa qaar ka mid ah kuwa isaga daacadda u ah inay sameeyaan sidii Masiixu sameeyey markii uu dhulka joogay,—qashinka ka xaaqaan, oo runta ku soo celiyaan meesheedii ku habboonayd ee qaab-dhismeedka runta.”

> “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.

> “Shirarka ay runtu ka tahay arrin laga doodo, waxaa jiri doona kuwo ka soo horjeesan doona wax kasta oo ayan iyagu run u haysan; oo intay isku sasabaan in ay qalad keliya la dirirayaan, haddana waxay u baahan yihiin in ay dhego aan eex lahayn ku maqlaan, si ay u gartaan waxa runta ahi tahay, oo aanay si qaldan u soo bandhigin ama u fasirin waxa la hadlayo. Waxay haystaan tusaalaha ragii qarni kasta ku jiray ee la dagaallamay runta, oo sidaas samaynayana diiday talada Ilaah oo iyaga ka gees ahayd. Culus bay noqon doontaa mas’uuliyadda dul saarnaan doonta dadka helay iftiin weyn iyo fursado waaweyn, oo haddana ku guuldarraystay in ay gebi ahaanba dhinaca Rabbiga u istaagaan. Haddii ay ku dhiirradaan in ay gebi ahaanba dhinaca Rabbiga u istaagaan, waxaa lagu ilaalin lahaa daacadnimo qumman, xataa marka looga yeedho in ay keligood istaagaan. Isagu wuxuu awood u siin lahaa in ay si geesinnimo leh u istaagaan, iyagoo ku jira daahirsanaan iyo caddaaladnimo, oo u halgamaya mabaadi’da xaqnimada ee aan la musuqin. Wuxuu ku tiirin lahaa iyaga la dirirka waxa qumman maxaa yeelay waa qumman, in kastoo caddaaladdu jidka ku dhacday oo sinnaantuna geli kari wayday. Waxay garan lahaayeen waxa daahir ah oo aan wasakh lahayn, oo waafaqsan nolosha Masiixa, mana ay ka leexan lahaayeen mabaadi’da ugu daahirsan ee Masiixiyadda xagga ruuxa, hadalka, ama falka, xataa haddii ay ka hor yimaaddaan ma aha oo keliya jaahilnimo, laakiin xitaa kuwa waxbartay oo waayo-arag ah, oo adeegsada hubka marin-habaabinta si ay u aamusiyaan. Inta lagu jiro murankan oo dhan ee qaladku ku hayo runta, waa la ilaalin lahaa, waxaana loo suurtagelin lahaa in ay hayaan jid caynkaas ah oo aanay cadaawayaashoodu ka hadli karin ama iska caabin karin. Waxay u istaagi lahaayeen sidii dhagax adag oo mabda’a ah, iyagoo diidaya in ay nin kasta la tanaasulaan, haddana xajinaya ruuxa lagu garto Masiixi kasta.”

> “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.

> “Kan Masiixa raacsan wuxuu kala saari doonaa waxa quduuska ah iyo waxa caadiga ah, wuxuuna ku dhegi doonaa caddaynta runta ah ee dabeecadda iyo shaqada nin; waayo Masiixu wuxuu yidhi, ‘Midhahooda ayaad ku garan doontaan.’ Masiixigu wuxuu hore ugu socon doonaa iyada oo dhex taal cayn kasta oo mucaaradad ah. Wuxuu quudhsan doonaa sasabidda, maxaa yeelay Shayddaanka ayay ka dhalataa. Wuxuu necbaan doonaa eedaynta, maxaa yeelay waa hubka kan sharka leh. Iyagu ma qaddarin doonaan xaasidnimo mana ku kici doonaan is-sarraysiin, waayo kuwanu waa astaamaha cadowga Ilaah iyo dadka. Looma heli doono sidii basaasiin; waayo Shayddaanku wuxuu Yuhuuddii la quudhsaday u adeegsaday samaynta hawshan ka dhanka ah Ciise. Ma raaci doonaan walaalahood iyaga oo wata daad su’aalo ah sida Yuhuuddu Masiixa ula socdeen iyaga oo ujeeddadoodu tahay inay hadalladiisa ku dabaan, oo ay ku kiciyaan inuu waxyaalo badan ka hadlo si ay uga dhigaan dembiile eray aawadiis.” Home Missionary, Sebtembar 1, 1894.

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