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# The Book of Daniel - Number Thirty-Seven

Incwadi kaDaniyeli - Inani Lamashumi Amathathu anesiXhenxe

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

Ukubuyiselwa Kweenyaniso Zantlandlolo: Ukutyhilwa Kwephupha LikaWilliam Miller nokuVuka Ngokutsha Kobuprofeti kwiMihla Yokugqibela

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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.

Iphupha likaWilliam Miller labekwa ngaphakathi kwincwadi ethi Early Writings, yaye ngenxa yoko lixhomekeke kolo hlalutyo nokusetyenziswa kwesiprofeto okufuneka kwenziwe ngumfundi ofuna ukwahlula ngokufanelekileyo iLizwi lenyaniso. Iphupha eli liye lavezwa amaxesha amaninzi kule minyaka idlulileyo yiFuture for America, kodwa apha silingenisa ekufundweni “kokwanda kolwazi,” okwatyhilwa “ngexesha lesiphelo” ngowe-1798. Iphupha elo lijongana nembali yesigidimi esasimela ulwazi olwandisiweyo. Libonakalisa unxibelelwano phakathi kweentshukumo zezigidimi zengelosi yokuqala neyesithathu.

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.

Iphupha likaWilliam Miller lichaza umsebenzi wakhe, yaye umsebenzi wakhe wafanekiselwa ngumsebenzi kaMoses ekuqaleni kukaSirayeli wamandulo. Ukuzaliseka kwephupha likaMiller ngemihla yokugqibela kwafanekiselwa ngumsebenzi kaKristu ngemihla yokugqibela kaSirayeli wamandulo. Umsebenzi awawufeza uKristu ekupheleni kukaSirayeli wamandulo wawumela umsebenzi awufeza uKristu ngemihla yokugqibela kaSirayeli wokomoya. Ephupheni likaMiller, umsebenzi ofezekiswa ngemihla yokugqibela ubonakaliswa njengowenziwa “yiNdoda yeBhrashi yoThuli”. Kubalulekile ukuqonda iphupha likaMiller njengoqikelelo lokuzaliseka kweSikhalo saPhakathi kobusuku ngemihla yokugqibela. Kukwabalulekile ukuqonda ukuba umsebenzi kaKristu kuSirayeli wamandulo ngemihla yabo yokugqibela wawufanekisela umsebenzi “weNdoda yeBhrashi yoThuli” ephupheni likaMiller.

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.

Enye inxalenye yomsebenzi kaKristu ekubalulekileyo ukuyiqaphela kukuba akazange nje avule iinyaniso ezazingcwatyelwe ukususela kwixesha likaMoses, koko ngaxeshanye uKristu waziphakamisa wazandisa ezo nyaniso zantlandlolo. Ngokwenjenjalo, wamisa umzekelo wokuba xa abantu bakaThixo bezalisekisa iphupha likaMiller ngemihla yokugqibela, iinyaniso ezasekwa ngomsebenzi kaMiller ziya kwandiselwa ngaphaya kokuqondwa kwazo kwasekuqaleni.

> “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.

> “Ngexesha loMsindisi, amaYuda ayeyigqume kangaka imihombiso exabisekileyo yenyaniso ngengxubakaxaka yesithethe neentsomi, kangangokuba kwakungenakwenzeka ukwahlula okuyinyaniso kokungeyonyaniso. UMsindisi weza kususa loo ngxubakaxaka yenkolelo engenasiseko neempazamo ebezixatyiswe ixesha elide, aze amise imihombiso yelizwi likaThixo kwisakhelo senyaniso. UMsindisi ebeya kwenza ntoni ukuba ebenokufika kuthi ngoku njengoko wafikayo kumaYuda? Bekuya kufuneka enze umsebenzi ofanayo wokususa ingxubakaxaka yesithethe nemibhiyozo. AmaYuda aphazamiseka kakhulu xa wayesenza lo msebenzi. Ayesele ephulukene nombono wenyaniso yokuqala kaThixo, kodwa uKristu wayibuyisela kwakhona ekubonakaleni. Ngumsebenzi wethu ukukhulula iinyaniso zikaThixo ezixabisekileyo kwinkolelo engenasiseko nakwimpazamo. Hayi ukuba mkhulu kangakanani na umsebenzi esiwuphathisiweyo kwiindaba ezilungileyo!” 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”.

Namhlanje indoda enebrashi yokutshayela uthuli (uKristu) yenza “umsebenzi ofanayo wokucoca inkunkuma yesithethe nesiko” njengalowo iNgonyama yesizwe sakwaYuda (uKristu) yawenza ngexesha lamaYuda. Ephupheni likaMiller, amatye anqabileyo enyaniso awayelungelelaniswe ngokugqibeleleyo ebhokisini yelizwi likaThixo, agutyungelwa yinkunkuma nangamatye anqabileyo omgunyathi. Lawo matye kwakufuneka akhutshwe enkunkumeni aze abuyiselwe kwakhona ebhokisini enkulu yeLizwi likaThixo ngexesha lesiKhalo saseBusuku basezinzulwini zemihla yokugqibela, kuba kwaba ngexesha uMiller wayejonga amatye abuyiselweyo ebhokisini enkulu awathi “wakhwaza luvuyo olukhulu, yaye eso sikhalo sandivusa”. Iphupha likaMiller lenzeka ngowe-1847, iminyaka emithathu emva kwesiKhalo saseBusuku sengelosi yokuqala, ngoko ke ukuvuka kwakhe ephupheni sisiKhalo saseBusuku semihla yokugqibela. Eso siKhalo saseBusuku sivakaliswa ngamangqina amabini awayebulewe lirhamncwa elanyukayo liphuma enzonzobileni, aza afa esitratweni iintsuku ezintathu ezinesiqingatha, de ahlanganiswa ndawonye aza ke aziswa ebomini entilini yamathambo awomileyo afileyo, aze emva koko aphakanyiswe njengomqondiso. Iphupha likaMiller lizalisekiswa kweso sitrato, nakuloo ntlambo kanye ayichaza ngokuthi “ligumbi lakhe”.

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.

Kwimbali yamaMillerite, uMiller wasetyenziswa yiNkosi ukumisela iinyaniso zokuqala ze-Adventism, kodwa iphupha lakhe labonisa ukuba ekuhambeni kwexesha ezo nyaniso zaziya kungcwatywa. Le meko yokususa inkunkuma yesithethe nesiko yiyo kanye awaphumeza ngayo uKristu ekupheleni kukaSirayeli wamandulo, yaye ngokwenjenjalo wamela kwangaphambili ukuzaliseka kokugqibela kwephupha likaWilliam 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.

AmaYuda ayelahlekelwe kukubona “inyaniso yokuqala kaThixo, kodwa uKristu wayibuyisela kwakhona ekubonakaleni,” aza awuchonga umsebenzi Wakhe njengokuba “ungumsebenzi wethu.” Umsebenzi wethu “kukukhulula iinyaniso ezixabisekileyo zikaThixo kwiinkolelo ezibubuxoki nasezimpazameni.” Iphupha likaWilliam Miller lichonga ukufunyanwa, ukunikezelwa nokukhatywa, kwakunye nokubuyiselwa, kweenyaniso zokuqala. Ukuze kuzalisekiswe umsebenzi wokubuyisela, uKristu wabeka inyaniso “kwisakhelo senyaniso.” “Isakhelo senyaniso” kuWilliam Miller sasingukuqonda kwakhe amagunya amabini achithachithayo obuhedeni nobobupopu. Ngemihla yokugqibela “isakhelo senyaniso” singamagunya amathathu achithachithayo enamba, erhamncwa, nomprofeti wobuxoki.

> “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.

> “Xa uKristu wafika ehlabathini ukuze abe ngumzekelo wonqulo lokwenyaniso, nokuphakamisa imigaqo efanele ilawule iintliziyo nezenzo zabantu, ubuxoki babusele bumilisele nzulu kangangokuba abo babenokukhanya okukhulu kangako babengasasaqondi ukukhanya, yaye babengenakuthanda ukuncama isithethe ngenxa yenyaniso. Bayala uMfundisi wasezulwini, bambethelela emnqamlezweni iNkosi yozuko, ukuze bagcine amasiko abo neziyilo zabo. Kwangalo kwa lo moya ubonakaliswa ehlabathini namhlanje. Abantu abathandi ukuphanda inyaniso, hleze amasiko abo aphazamiseke, kuze kungeniswe ulungelelwano olutsha lwezinto. Kuluntu kukho ukuthambekela okuqhubekayo kokulahleka ekuphoseni, yaye abantu ngokwemvelo bathanda ukuphakamisa kakhulu iingcamango nolwazi loluntu, lo gama oko kungokobuthixo nokungunaphakade kungaqondwa okanye kungaxatyiswa.” 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.

Ukuba uKristu wayeza kuza ehlabathini namhlanje, wayeya kufumana “owona moya mnye kanye” wokuphakanyiswa kweengcamango nolwazi lwabantu, owabeka isithethe endaweni yenyaniso. Ephupheni likaMiller, ngemihla yokugqibela, uKristu uza njengendoda yebrashi yothuli ukuze azalisekise loo msebenzi mnye kanye. Xa umsebenzi waKhe njengendoda yebrashi yothuli ugqityiwe, amatye anqabileyo okuqala aya kukhazimla ngokuphindwe kalishumi ngaphezu kwelanga, njengamangqina amabini, amelwe nguMiller, avukayo ekhwazweni lokukhala okukhulu.

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.

Isakhelo yenyaniso eyanikwa uMiller yayisisakhiwo sesiprofeto samandla amabini achithachithayo, yaye isakhelo senyaniso esanikwa iFuture for America sisakhiwo sesiprofeto samandla amathathu achithachithayo. “Isitshixo” esasincanyathiselwe ebhokisini yayiyindlela ekhethekileyo eyatyhilwayo yaza yanikwa uMiller, yaza emva koko yanikwa iFuture 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.

> “Isitshixo solwazi ngomhla kaKristu sasithathiwe ngabo babemelwe kukusibamba ukuze bavule ngaso indlu yobuncwane bobulumko eZibhalweni zeTestamente eNdala. Oorabhi nabafundisi babebuye bayivale phantse ngokupheleleyo kubasweleyo nakwabaxhwalekileyo ubukumkani bamazulu, babashiya ukuba batshabalale. Ezintshumayelweni Zakhe uKristu akazisanga izinto ezininzi phambi kwabo ngaxeshanye, hleze adide iingqondo zabo. Wayenza icace yaye ihluke yonke ingongoma. Akazange akudele ukuphindaphindwa kweenyaniso zakudala neziqhelekileyo ezikwiziprofeto ukuba zaziza kumnceda ekufakeni iingcamango ezingqondweni.”

> “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.

> “UKristu wayengumsunguli wawo onke amatye axabisekileyo amandulo enyaniso. Ngomsebenzi wotshaba ezi nyaniso zazisusiwe endaweni yazo. Zazohluliwe kwisikhundla sazo esiyinyaniso, zaza zabekwa kwisakhelo sempazamo. Umsebenzi kaKristu wawukukulungisa kwakhona nokumisela la matye axabisekileyo kwisakhelo senyaniso. Imigaqo yenyaniso awayeyinike yena ngokwakhe ukuze isikelele ihlabathi, yayithi, ngokusebenza kukaSathana, ingcwatywe yaza yabonakala ngathi iphelile. UKristu wazihlangula kwingqushu yempazamo, wanika amandla amatsha, aphilayo, waza wayalela ukuba zikhanye njengamatye anqabileyo, zize zime ziqinile ngonaphakade.

> “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.

> “UKristu ngokwaKhe wayenokusebenzisa naliphi na kula manyaniso amadala engabolekanga nelona qhekezana lincinane, kuba nguye owayewaqamba onke. Wayewafake ezingqondweni nasekucingeni kwesizukulwana ngasinye, yaye ekufikeni kwaKhe ehlabathini lethu wawahlela ngokutsha wawaphilisa la manyaniso awayesele efile, ewenza abe namandla ngakumbi ukuze kuxhamle izizukulwana ezizayo. YayinguYesu Kristu owayenamandla okuwahlangula la manyaniso enkunkumeni, aze awanike kwakhona ihlabathi enobutsha namandla angaphezu kwawawo okuqala.” Manuscript Releases, umqulu 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.

Kuyathakazelisa ukuqaphela kweso siqwenga sokugqibela ukuba isitshixo awasisebenzisayo uKristu ekupheleni kukaSirayeli wamandulo yayikukuvula iTestamente eNdala. Isitshixo sendlela yokusebenza kaMiller savula ibhokisi yeTestamente eNdala neNtsha, kodwa ngemihla yokugqibela, ekupheleni kwephupha lakhe, ibhokisi inkulu ngakumbi. Isitshixo sendlela yokusebenza ngemihla yokugqibela asivuli iTestamente eNdala neNtsha kuphela, kodwa sivula noMoya Wokuprofeta. Ukuvulwa kwetyhilelo lukaYesu Kristu, kanye phambi kokuvalwa kwexesha lovavanyo, kufezekiswa yiNgonyama yesizwe sakwaYuda, ethi ephupheni likaMiller imelwe yindoda enebrashi yothuli. UDade White uchaza ukuba umsebenzi wale ndoda enebrashi yothuli wenzeka kanye phambi kokuvalwa kwexesha lovavanyo.

> “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.

> “INkosi yandinika umbono, ngomhla wama-26 kuJanuwari, endiya kuwubalisa. Ndabona ukuba abanye kubantu bakaThixo babengaqondi, belele, bengathi bavuke isiqingatha kuphela, yaye babengaliqondi ixesha esesiphila kulo ngoku; nokuba ‘indoda’ enalo ‘ibrashi yothuli’ yayisele ingene, nokuba abanye babesengozini yokutshayelwa kude. Ndacenga uYesu ukuba abasindise, ababekele ixesha elithile elingephi, aze abavumele babone ingozi yabo eyoyikekayo, ukuze bakulungele ngaphambi kokuba kube semva kakhulu ngonaphakade. Ingelosi yathi, ‘Intshabalalo iyeza njengesiqhwithi esinamandla.’ Ndacenga ingelosi ukuba ibe nenceba, ibasindise abo babethanda eli hlabathi, benamathele kwizinto zabo, bengavumi ukuzikhulula kuzo, nokuzincama ukuze abathunywa bakhawuleziswe endleleni yabo yokondla iigusha ezilambileyo, ezazitshabalala ngenxa yokuswela ukutya kokomoya.

> “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.

> “Njengoko ndandibona imiphefumlo elusizi isifa ngenxa yokuswela inyaniso yangoku, yaye abanye ababebanga ukuba bayayikholelwa inyaniso babeyiyeka ife, ngokubamba iindlela eziyimfuneko zokuqhubela phambili umsebenzi kaThixo, loo mbono wawubuhlungu gqitha, ndaza ndacela ingelosi ukuba iyisuse kum. Ndabona ukuba xa umsebenzi kaThixo wawufuna inxalenye ethile yempahla yabo, njengaloo mfana weza kuYesu, [Mateyu 19:16–22.] bahamba bemfiliba; yaye ukuba kungekudala isibetho esiphuphumayo siya kudlula phezu kwabo size sikhukulise yonke impahla yabo, yaye ngoko kuya kuba sekusemva kakhulu ukuncama izinto zasemhlabeni, nokuzibekelela ubuncwane ezulwini.” Review and Herald, Aprili 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.

“isibetho esiphuphumayo” singumfuziselo womthetho weCawa osondela ngokukhawuleza, yaye umsebenzi wendoda yebrashi yokucoca ukungcola ephupheni likaMiller wenzeka kanye ngaphambi kokuba kuvalwe ixesha lovavanyo. Kuxa athe walicoca igumbi aze ke aphose amatye anqabileyo abuyele kwisingxobo esikhulu, aze ke akhanye ngokuphindwe kalishumi ngakumbi kunelanga. UDaniyeli namadoda amathathu ahloniphekileyo bafunyanwa bengcono ngokuphindwe kalishumi kunabanye.

> 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.

> Ke kaloku ekupheleni kwemihla awayeyimisile ukumkani ukuba baziswe ngalo phambi kwakhe, inkosana yamathenwa yabazisa phambi koNebhukadenetsare. Waza ukumkani wathetha nabo; yaye phakathi kwabo bonke akufunyanwanga namnye onjengoDaniyeli, noHananiya, noMishayeli, noAzariya; ngenxa yoko bema phambi kokumkani. Kwaye kuzo zonke izinto zobulumko nokuqonda ukumkani awababuza ngazo, wabafumana belunge ngokuphindwe kalishumi kunabo bonke oosiyazi nabavumisi ngeenkwenkwezi ababekulo lonke ubukumkani bakhe. Daniyeli 1:18–20.

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

“Ukuphela kwemihla,” kuDaniyeli, kwakumela uvavanyo olungundoqo apho uNebhukadenetsare wayewisa umgwebo, yaye olo vavanyo lufuzisela umthetho weCawa ngeCawe kwimihla yokugqibela. Iinyaniso zantlandlolo nezisisiseko ziya kukhanya ngokuphindwe kalishumi ngakumbi xa zibuyiselwe ngemihla yokugqibela, kunangexesha ezathi zaqondwa okokuqala. Iinyaniso, kwanabazizilumko abaziqondayo ezo nyaniso ngemihla yokugqibela, ziya kukhanya ngokuphindwe kalishumi ngakumbi ngexesha lemvula yasemva, engukuphindwa koKhalelo lwasezinzulwini zobusuku.

> “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.

> “Nenza ukufika kweNkosi kubonakale kukude kakhulu. Ndabona ukuba imvula yamva yayisiza [ngokukhawuleza njengoko] isikhalo sasezinzulwini zobusuku, inamandla aphindwe kalishumi.” 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.

Ukubuyiselwa kweenyaniso zantlandlolo kufezekiswa ngokusetyenziswa kwendlela yemvula yamva ethi “umgca phezu komgca.” Zakuba zibuyisiwe, iinyaniso zantlandlolo zikhanya “ngokuphindwe kalishumi” ngakumbi kunokuba zazinjalo xa uMiller waqala ukuzijonga. Izilumko ezisebenzisa isitshixo sendlela yokusebenza ukuze zibuyisele iinyaniso zantlandlolo, zifumana amava “angcono ngokuphindwe kalishumi” kunalawo abo badla indlela yokusebenza yaseBhabheli. Abo batshayelwa kude ngumntu onebrashi yokungcola, ngabo abo bathe bancamathela kwizithethe nakwimikhwa ethe yagquma inyaniso yantlandlolo, nabahlanjululwayo baphume kunye neziphoso zezithethe nemikhwa abathelelene nayo.

A false doctrine is an idol.

Imfundiso yobuxoki sisithixo.

> “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.

> “Ngokulikhaba inyaniso, abantu bayamkhaba uMsunguli wayo. Ngokuwunyathela umthetho kaThixo, bayalikhanyela igunya loMniki-mthetho. Kulula kanye ukwenza isithixo ngeemfundiso neengcinga zobuxoki njengokwenza isithixo ngomthi okanye ngelitye.” Imbambano Enkulu, 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.

Isibhengezo esabekwa phezu kukaEfrayim esaphawula ukuvalwa kwexesha lovavanyo lukaEfrayim, sigxininisa inyaniso yoko akufezayo indoda yebrashi yothuli xa itshayelela umgangatho.

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

> UEfrayim unamathele kwizithixo; myekeni yedwa. Hoseya 4:17.

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

Uyinto into okudlayo, njengoko kubonakalisiwe nguDaniyeli namadoda amathathu afanelekileyo. Ukuxhalaba kukaDade White ngabo babengo “zizidenge yaye belele” kwakunxulumene nokungazilungiseleli kwabo, nokungabi nokuqonda kwabo ukubaluleka kwe “nyaniso yangoku.” Ukuxhalaba kwakhe kwakuluphawu lokuxhalaba kukaKristu ngamaYuda ayethanda ukuxambulisana emihleni yakhe, awathi aphulukana ngokupheleleyo nokubona iinyaniso zokuqala. Iphupha likaMiller lichaza ukuphela kukaSirayeli wokomoya wale mihla, oye wafanekiswa nguSirayeli wamandulo ongokoqobo.

> “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.

> “Ababhali nabaFarisi bazibanga ukuba bayazicacisa iziBhalo, kodwa bazicacisa ngokungqinelana neengcamango zabo nezithethe zabo. Izithethe zabo nemimiselo yabo zaya zisiba ngqongqo ngakumbi nangakumbi. Ngokwengqiqo yawo yokomoya, iLizwi elingcwele laba ebantwini njengencwadi etywiniweyo, evalekile ekuqondeni kwabo.” 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.

Ubumnyama obuqhubela phambili buhleli phezu kobu-Adventism baseLaodikeya ukususela ngowe-1863, yaye iBhayibhile noMoya weSiprofeto baye baba kubo njengencwadi etywiniweyo. Kanye phambi kokuba kuvalwe ixesha lovavanyo, ISityhilelo sikaYesu Kristu siyatyhilwa, yaye sivelisa inkqubo yovavanyo enamanqanaba amathathu ephela ngokuba abo bangavumiyo ukuncama izithixo zabo zesiko nenkcubeko yemveli bakhukuliswe ngumthetho weCawa oza kungekudala.

> “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.

> “SinoMhlawuleli ongenamda, yaye zinexabiso elikhulu kangakanani na iigugu zenyaniso ezingqina oku eLizwini likaThixo. Kodwa ezi zacholo zixabisekileyo zingcwatyelwe phantsi kwesambuku senkunkuma, sesithethe, seembono ezitenxileyo, ezaye zaqalwa nguSathana ngokwakhe. Amaqhinga akhe asebenza ngamandla angaqhelekanga ezingqondweni zabantu ukuze afiphaze ixabiso likaKristu kwabo bakholwayo kuye. Utshaba lukaThixo nolwabantu luphose umlingo phezu kwabo bazibiza ngokuba ngabalandeli bakaKristu, de kube ngabantu abaninzi kunokuthiwa ngabo, Abalazi ixesha lokundwendwelwa kwabo.” Review and Herald, August 16, 1898.

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

Iphupha likaMiller libonisa imbali yokumiselwa “kweenyaniso zantlandlolo,” ukwaliwa kwazo okwalandelayo, kwandule ke ukubuyiselwa kwazo kokugqibela. Kanye phambi kokuvalwa kwexesha lovavanyo “iNdoda eneBhrashi yoThuli” ingena kulo mboniso ize iphinde imisele iinyaniso zantlandlolo, ize izenze zikhanye “ngokuphindwe kalishumi.” Oku kwenzeka ngexesha lembali yesiKhalo saphakathi kobusuku, esandulela isiKhalo esiKhulu sengelosi yesithathu emthethweni weCawa. IsiKhalo saphakathi kobusuku sivusa size sahlule iintombi ezingezizo phambi komthetho weCawa, kanye njengokuba isiKhalo saphakathi kobusuku sandulela ukuvulwa komgwebo wophando kwimbali yamaMillerite. Xa amatye anqabileyo ephoswa abuyiselwe kwibhokisi enkulu, ebuyiselweyo, sele kusemva kwexesha, kuba eso siganeko senzeka “emva kokuba” umgangatho utshayelwe wacoceka.

> “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.

> “Uthuli nenkunkuma yemposiso ziyimingcwabile iigugu ezixabisekileyo zenyaniso, kodwa abasebenzi beNkosi banokuyityhila le mivuzo, ukuze amawaka ayijonge ngovuyo nangokumangaliswa. Iingelosi zikaThixo ziya kuba ecaleni komsebenzi othobekileyo, zimnike ubabalo nokukhanyiselwa okungcwele, yaye amawaka aya kukhokelwa ukuba athandaze noDavide athi, ‘Vula amehlo am, ukuze ndibone izinto ezimangalisayo emthethweni wakho.’ Iinyaniso ebezingabonwa yaye zingahoywa kangangeminyaka emininzi, ziya kukhazimla ziphume kumaphepha akhanyiselweyo elizwi elingcwele likaThixo. Iicawa ngokubanzi ezithe zayiva inyaniso, zaza zayala zaza zayinyhasha, ziya kwenza ububi ngakumbi; kodwa ‘abalumkileyo,’ abo banyanisekileyo, baya kuqonda. Incwadi ivuliwe, yaye amazwi kaThixo afikelela ezintliziyweni zabo banqwenela ukwazi intando yakhe. Ekuvakaleni okukhulu kwengelosi evela ezulwini edibanisa nowesithathu, amawaka aya kuvuka kuloo kuphithizela kokozela okubambe ihlabathi kangangeminyaka emininzi, aze abone ubuhle nexabiso lenyaniso.” 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” athi ke avuke ngoko, amele omnye umhlambi kaThixo oseseBhabhiloni, kuba “isikhalo esikhulu” siqala emthethweni weCawe. Umsebenzi wo “Mntu weBhrashi yoLuthuli” ubusuqhuba ukususela ngoSeptemba 11, 2001, yaye nangakumbi ukususela ngoJulayi ka-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.

> “Umpostile uthi, ‘Zonke iziBhalo zinikwe ngempefumlelo kaThixo, yaye ziluncedo ekufundiseni, ekukhalimeleni, ekulungiseni, nasekuqeqesheni ebulungiseni: ukuze umntu kaThixo afezeke, exhotyiselwe ngokupheleleyo yonke imisebenzi emihle.’ IBhayibhile iyazicacisa ngokwayo. Isiqendu esinye siya kuba sisitshixo esiya kuvula ezinye iziqendu, yaye ngale ndlela kuya kukhanyiselwa intsingiselo efihlakeleyo yelizwi. Ngokuthelekisa izibhalo ezahlukeneyo ezithetha ngesihloko esinye, kujongwe indlela ezinxulumene ngayo macala onke, intsingiselo eyiyo yeziBhalo iya kubonakala ngokucacileyo.

> “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.’

> “Abaninzi bacinga ukuba bamele badibane neencwadi zokucacisa iziBhalo ukuze baqonde intsingiselo yelizwi likaThixo, yaye asinakuma kwelokuba ezo ncwadi zokucacisa akufuneki zifundwe; kodwa kuya kufuneka ukuqonda okukhulu ukuze kufunyaniswe inyaniso kaThixo phantsi kobuninzi bamazwi abantu. Kuncinane gqitha okwenzwe libandla, njengomzimba ovuma ukuba uyakholelwa eBhayibhileni, ukuqokelela amatye anqabileyo athe saa elizwi likaThixo awadibanise abe likhonkco elinye eligqibeleleyo lenyaniso! Amatye anqabileyo enyaniso akalele phezu komhlaba, njengoko abaninzi becinga. Ingqondo enkulu kumanyano lobubi isoloko isebenza ukugcina inyaniso ingabonakali, nokuzisa izimvo zamadoda amakhulu zibonakale ngokupheleleyo. Utshaba lwenza konke okusemandleni alo ukusitha ukukhanya kwezulu ngeenkqubo zemfundo; kuba alunanjongo yokuba abantu beve ilizwi leNkosi lisithi, ‘Yiyo le indlela, hambani ngayo.’”

> “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.

> “Amatye anqabileyo enyaniso athe saa phezu kwentsimi yesityhilelo; kodwa angcwatywe phantsi kwezithethe zabantu, phantsi kwamazwi nemithetho yabantu, yaye ubulumko obuvela ezulwini bungathi bususiwe ekuthathelweni ngqalelo; kuba uSathana uphumelele ekwenzeni ihlabathi likholelwe ukuba amazwi nezenzo eziphunyeziweyo zabantu zibaluleke kakhulu. INkosi uThixo, uMdali wehlabathi neendidi zazo, ngexabiso elingenasiphelo uninike ihlabathi ivangeli. Ngalo mmeli ongcwele, kuvulwe imithombo evuyisayo, ehlaziyayo yentuthuzelo yasezulwini nentuthuzelo engunaphakade kwabo baya kuza emthonjeni wobomi. Kusekho imithambo yenyaniso engekafunyanwa; kodwa izinto zokomoya ziqondwa ngokomoya. Iingqondo ezigutyungelwe bububi azinakuxabisa ixabiso lenyaniso njengoko injalo kuYesu.” Review and Herald, Disemba 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.”

Umsebenzi kaKristu, njengoko umelwe ephupheni likaMiller njengendoda yebrashi yothuli, uphindwe kabini. Ngowokususa impazamo, nokubuyisela iinyaniso zokuqala. Ukususwa kwempazamo nako kuphindwe kabini, kuba xa impazamo ikhutshelwa ngaphandle ngefestile, impazamo ithabatha kunye nayo abo bakhetha ukuhlala bebambelele kwiimpazamo. Umsebenzi wokwahlula owenziwa yindoda yebrashi yothuli ukwathethwa nguYeremiya, yaye ubungqina bakhe buyavumelana noDade White, xa wathi, “abasebenzi beNkosi bangazityhila ezi ndyebo, ukuze amawaka azijonge ngovuyo nangokuncoma.”

> 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.

> Ngako oko itsho iNkosi ukuthi, Ukuba uyabuya, ndokubuyisa kwakhona, uze ume phambi kwam; yaye ukuba ukhupha okunqabileyo kokungento yanto, uya kuba njengomlomo wam; mababuyele kuwe bona; ke wena ungabuyeli kubo. Yeremiya 15:19.

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

Umxholo wesi sicatshulwa esikuYeremiya ubhekisa kwabo baye bafumana ukuphoxeka kokuqala kukaJulayi 18, 2020. Asinguye nje kuphela indoda yebhrashi yothuli owahlula ixabisekileyo kokungcolileyo, kodwa ikwangumsebenzi wabo bamelwe nguYeremiya, ababoniswa njengabenza isigqibo sokuba baya kubuyela eNkosini okanye bangabuyeli. Ngokucacileyo babengengabo abakunye neNkosi, kuba ukuba babebehamba nayo, bekungayi kubakho sizathu sokuba babuyele. Xa ke bebuyela baze beme phambi kweNkosi, baze emva koko babe ngumlomo waYo, baya kuba bewufezile umsebenzi wokwahlula ixabisekileyo kokungcolileyo. Umsebenzi “weNdoda yeBhrashi yoThuli” ufuna ukuthabatha inxaxheba kwabazizilumko. Umsebenzi “weNdoda yeBhrashi yoThuli” ephupheni likaMiller ukwabonakaliswa xa uKristu ecoca isanda saKhe ngenkqubo yokusulungekisa.

> “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.

> “Andinakutsho kanye ukuba iya kuqalisa kwakamsinyane kangakanani na le nkqubo yokucokiswa; kodwa ayiyi kulityaziswa ixesha elide. Lowo onecebo lokuhluza esandleni saKhe uya kuyihlambulula itempile yaKhe ekungcolisweni kwayo ngokokuziphatha. Uya kuwucoca ngokupheleleyo umhlaba waKhe wokubhula.” Testimonies to Ministers, 372, 373.

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

“Inkqubo yokuhlanjululwa” yokugqibela yaqala ngoJulayi ka-2023, yaye yinkqubo yokuhlanjululwa ekwiMalaki isahluko sesithathu.

> “Malachi 3:1–4 quoted.

> “UMalaki 3:1–4 ucatshulwe.

> “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.

> “Inkqubo yokusulungekisa nokuhlanjululwa iyaqhubeka phakathi kwabantu bakaThixo, yaye iNkosi yemikhosi ibeke isandla sayo kulo msebenzi. Le nkqubo inzima kakhulu emphefumlweni, kodwa iyimfuneko ukuze kususwe ukungcola. Izilingo zibalulekile ukuze sisondezwe kufuphi noBawo wethu wasezulwini, sithobele ukuthanda kwakhe, ukuze sinikele eNkosini umnikelo ngobulungisa. Umsebenzi kaThixo wokusulungekisa nokuhlanjululwa komphefumlo umele uqhubeke de abakhonzi bakhe bathotywe kangangokuba, bafe kangangokuba kwisiqu sabo, ukuze xa bebizelwa enkonzweni esebenzayo, babe neliso elinye kuphela elijonge eluzukweni lukaThixo.” Review and Herald, Epreli 10, 1894.

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

Iphupha lesibini likaMiller lichaza ukubuyiselwa kweenyaniso zokuqala, kwanokubuyiselwa ngaxeshanye kwabantu ababechithachithiwe. Iphupha lesibini likaNebhukadenetsare lichaza ukubuyiselwa kobukumkani bakhe. Iphupha likaMiller lijongana nokungcwatywa kweenyaniso zokuqala ngokwemigaqo ethi ezo nyaniso “zachithachithwa.” Igama elithi “zachithachithwa” liluphawu “lwamaxesha asixhenxe.” Iphupha likaNebhukadenetsare limalunga “nokuchithachithwa” “kwamaxesha asixhenxe.” UNebhukadenetsare ubekwa ngexesha lokuphela ngowe-1798, yaye apho umele indoda eguqukileyo. UMiller luphawu “lwezilumko” ngowe-1798.

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

Siza kuqhubeka nephupha likaMiller kwinqaku elilandelayo.

> “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.

> “Xa sibizelwa ukuba sahluke nabanye, okanye abanye babonakalise ukungavumelani noluvo lwethu, sifanele ukubonakalisa umoya wobuKristu, size sigcine le nyaniso icace gca yokuba sinako ukuhlala sizolile kwaye singakhethi buso; kuba inyaniso iyakunyamezela ukuphandwa. Okukhona ifundwa ngakumbi, kokukhona ukukhanya kwayo kuya kuqaqamba ngakumbi. INkosi iyakucaphukela konke okunencasa yoburhalarhume nobungqingqwa, ize ibeke ukohlwaya kwayo phezu kwabo abagibisela indelelo nesigxeko phezu kwabo bahlukileyo kubo ngoluvo, bebabeka ekukhanyeni okubi kunako konke. Izulu lonke libajonga abo benza oku njengoko iZulu lalibajonga abaFarisi, lize libabhengeze njengabangazaziyo zombini iziBhalo namandla kaThixo. Iintshaba zenyaniso azinakuyenza inyaniso ibe yimpazamo. Zinokuyinyathela inyaniso, zicinge ukuba ngenxa yokuba ziyiwisile phantsi, zaza zayigquma ngengqushu, yoyisiwe; kodwa uThixo uya kushukumisela abanye babathembekileyo bakhe ukuba benze njengoko uKristu wenza xa wayesemhlabeni,—bakhuhle ingqushu, baze babuyisele inyaniso kwindawo yayo efanelekileyo kwisakhelo senyaniso.

> “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.

> “Kwiindibano apho inyaniso iyinto exutyushwayo, kuya kubakho abo baya kuchasa yonke into abangazange bayibambe njengenyaniso; yaye ngoxa bezincoma besithi balwa nempazamo kuphela, banesidingo sokuva ngeendlebe ezingenamkhethe, ukuze baqonde ukuba yintoni inyaniso, bangamelisi gwenxa yaye bangatoliki gwenxa oko kuthethiweyo. Banomzekelo wamadoda azo zonke izizukulwana athe alwa nenyaniso, aza ngokwenjenjalo alikhaba icebo likaThixo ngokuchasene nabo. Bunzima buya kuba luxanduva oluya kuhlala phezu kwabantu abaye banokukhanya okukhulu, namathuba amakhulu, kodwa babe besilela ukuma ngokupheleleyo kwicala leNkosi. Ukuba bangazama ukuma ngokupheleleyo kwicala leNkosi, babeya kugcinwa ekunyanisekeni okungaguqukiyo, kwanaxa bebizelwa ukuba beme bodwa. Yena wayeya kubenza bakwazi ukuma ngesibindi, ngobunyulu nangobulungisa, besilwela imigaqo yobulungisa engonakaliswanga. Wayeya kubaxhasa ekulweleni okulungileyo ngenxa yokuba kulungile, nokuba ubulungisa buwile esitratweni, kwanobuqotho bungenakungena. Babeya kuyiqonda into ecocekileyo nengenasiphako, nevumelanayo nobomi bukaKristu, yaye babengayi kujika kwezo migaqo zicocekileyo zenkolo yobuKristu ngomoya, ngelizwi, okanye ngesenzo, nokuba bemi bechasene kungekuphela nokungazi, kodwa nakwabo bafundileyo nabanamava, abasebenzisa izixhobo zobuqhetseba bokucamanga ukuze babathulise. Kulo lonke olu hlaselo lwempazamo nxamnye nenyaniso, babeya kugcinwa, benziwe bakwazi ukulandela indlela enjalo kangangokuba iintshaba zabo zingabi nako ukubaphikisa okanye ukubamelana nabo. Babeya kuma njengelitye emgaqweni, benqaba ukwenza naluphi na uxolelaniso nomntu, kanti ke begcina umoya obuya kuphawula wonke umKristu.”

> “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.

> “Lowo ungumlandeli kaKristu uya kwahlula phakathi kokungcwele nokuqhelekileyo, aze abambelele kubungqina bokwenyaniso besimilo nomsebenzi womntu; kuba uKristu uthe, ‘Niya kubazi ngeziqhamo zabo.’ UmKristu uya kuqhubeka esiya phambili phakathi kwazo zonke iintlobo zenkcaso. Uya kukudela ukunconywa ngobuqhophololo kuba kuzelwe nguSathana. Uya kukuthiya ukumangalela kuba sisixhobo songendawo. Abayi kugcina umona okanye baziyolise ekuziphakamiseni, kuba ezi zizinto eziphawulayo zotshaba lukaThixo nolomntu. Abayi kufunyanwa bengabahloli abafihlakeleyo; kuba uSathana wasebenzisa amaYuda adelekileyo ekwenzeni lo msebenzi nxamnye noYesu. Abayi kubasukela abazalwana babo ngolwandlalo lwemibuzo njengoko amaYuda amlandela uKristu ngenjongo yokumbambisa ngamazwi akhe, nokumkhuthaza ukuba athethe ngezinto ezininzi ukuze bamenze umoni ngenxa yelizwi.” Home Missionary, Septemba 1, 1894.

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