In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.
ꦲꦶꦁ ꦥꦸꦤ꧀ꦠꦺꦤ꧀ ꦆꦱꦿꦄꦺꦭ꧀ ꦏꦸꦤꦭ ꦊꦠꦸꦫꦭ꧀ ꦲꦶꦁ ꦏꦭꦮꦤ꧀ ꦆꦱꦿꦄꦺꦭ꧀ ꦱ꧀ꦥꦶꦫꦶꦠꦸꦲꦭ꧀ ꦱꦩ꧀ꦥꦸꦂꦤ, ꦲꦶꦁ ꦥꦿꦲꦸꦭꦶꦲꦤ꧀ Segara Abang, ꦭꦤ꧀ ꦏꦸꦩꦸꦢꦶꦪꦤ꧀ ꦲꦶꦁ kuciwa ageng, ꦧꦶꦱꦺꦫꦶꦲꦤ꧀ pangaji ujian ingkang maju sethitik-sethitik wiwit kalampahan, ingkang ing wekasanipun dumugi dhateng ujian pungkasan. Kagagalan wonten ing ujian pungkasan punika wonten ing kitab Bilangan saha wonten ing sajarah kaum Millerit dados tenger wiwitaning lampah ngumbara ing ara-ara samun.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.
“ꞌAmat maulak taw, ti saan a pammati, panagngurungor, ken panagriribok, ti nangserra iti kadaanan nga Israel manipud iti daga ti Canaan. Dagiti isu met laeng a basol ti nangitaktakder iti yaay ti moderno nga Israel iti nailangitan a Canaan. Iti dua a kaso, saan a dagiti karkari ti Dios ti nagkurang. Ti saan a pammati, ti kinaal-alamayo, ti saan a pannakaitalaga, ken ti panagbinnusor kadagiti tattao ti Apo a mangipakpakita a kukuana, ti nangtaginayon kadatayo iti daytoy a lubong ti basol ken ladingit iti adu unay a tawtawen.
“We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.
«شاید به سبب سرکشی، ناگزیر باشیم سالهای بسیار بیشتری در این جهان بمانیم، همانگونه که بنیاسرائیل ماندند؛ اما قوم خدا، بهخاطر مسیح، نباید با نسبت دادن پیامدِ مسیر نادرستِ خود به خدا، گناه را بر گناه بیفزایند.» بشارت، 696.
At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.
При завершенні історії давнього Ізраїлю, так само як і на початку, відбувався поступовий процес випробування, який завершився тоді, коли давній буквальний Ізраїль був відведений у полон до Вавилону. Наприкінці історії сучасного духовного Ізраїлю вони також зіткнуться з поступовим процесом випробування. Цей процес завершується тоді, коли лаодикійські адвентисти будуть повалені при недільному законі. Як і у випадку з давнім Ізраїлем, сучасний Ізраїль буде взятий у полон духовним Вавилоном.
The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.
1798-ին մարգարեաբար սկսված և 1863-ին պաշտոնապես ավարտված միլլերական շարժումը նախապատկերում է այն հարյուր քառասունչորս հազարի շարժումը, որը սկսվել է 1989-ին և ավարտվում է մարդկային փորձության ժամկետի փակմամբ ու Քրիստոսի Երկրորդ Գալուստով։ Միլլերական շարժման ավարտի և երրորդ հրեշտակի հզոր շարժման գալստյան միջև ընկած է օրինականորեն գրանցված Լաոդիկեական Յոթներորդ օրվա ադվենտիստական եկեղեցու պատմությունը։
“A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.
«سینا اور قادِش، جو کنعان کی سرحدوں پر واقع تھا، کے درمیان صرف گیارہ دن کی مسافت تھی؛ اور اسی خوشنما سرزمین میں جلد داخل ہو جانے کی توقع کے ساتھ اسرائیل کے لشکروں نے اپنی پیش قدمی پھر شروع کی، جب آخرکار بادل نے آگے بڑھنے کا اشارہ دیا۔ یہوواہ نے انہیں مصر سے نکال لانے میں عجائبات دکھائے تھے، اور اب جب کہ انہوں نے باضابطہ طور پر اسے اپنا حاکمِ اعلیٰ قبول کرنے کا عہد باندھ لیا تھا، اور حق تعالیٰ کی برگزیدہ قوم تسلیم کیے جا چکے تھے، تو وہ کن برکتوں کی توقع نہ رکھتے؟» Patriarchs and Prophets, 376.
Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.
𞤂𞤫 𞤴𞤢𞤤𞤣𞤵 𞤣𞤫𞤱𞤼𞤫 𞤧𞤯𞤵𞤲 𞤺𞤫𞤲𞤣𞤫 𞤲𞤢𞤴𞤪𞤢 𞤲𞤺𞤮𞤼𞤫 𞤪𞤢𞤲𞤣𞤵𞤲 𞤲𞤺𞤫 𞤦𞤫𞤤𞤫𞤳𞤢 𞤥𞤢𞤣𞤫 𞤦𞤫 𞤴𞤮𞤶𞤭𞤲𞤣𞤫 𞤥𞤢𞥄𞤪𞤣𞤫. 𞤒𞤮 𞤩𞤫 𞤪𞤫𞤲𞤣𞤭𞤲𞤫 𞤫𞤥𞤢𞤲𞤣𞤫 𞤫 𞤲𞤢𞤥𞤲𞤵𞤲 𞤲𞤣𞤭 𞤧𞤶𞤭 𞤦𞤢𞥄𞤱𞤮 𞤤𞤢𞤱𞤮𞤤 𞤥𞤢𞤱𞤼𞤫 𞤥𞤢𞥄𞤱𞤭 𞤦𞤫 𞤤𞤫𞤪𞤣𞤫 𞤥𞤢𞤱𞤼𞤫 𞤦𞤫 𞤩𞤢𞤪𞤭𞤲𞤺𞤮, 𞤩𞤫 𞤲𞤺𞤢𞤲𞤣𞤵 𞤶𞤫𞤱𞤭 𞤶𞤢𞤱𞤮 𞤂𞤮𞤪𞤣𞤢𞤲 𞤥𞤢𞤲 𞤲𞤢𞤼𞤼𞤫 𞤤𞤫𞤴𞤣𞤫 𞤤𞤫𞤴𞤣𞤫 𞤤𞤫𞤴𞤣𞤫 𞤤𞤢𞤥𞤣𞤫 𞤃𞤢𞤪𞤣𞤫 𞤂𞤢𞤯𞤯𞤭𞤲𞤺𞤮. 𞤃𞤢 𞤶𞤢𞤱𞤮 𞤴𞤢𞤣𞤵 𞤥𞤢𞤲 𞤣𞤮𞤴𞤣𞤵 𞤲𞤣𞤢𞤥 𞤫 𞤯𞤢𞤲𞤺𞤵 𞤣𞤫𞤱𞤼𞤫 𞤥𞤢𞤲 𞤴𞤮𞤧𞤢 𞤴𞤫𞤯𞤯𞤭𞤼𞤮. 𞤄𞤢𞤪𞤭 𞤪𞤢𞤲𞤣𞤵𞤲 𞤲𞤺𞤫 𞤳𞤮𞤴𞤣𞤫, 𞤋𞤪𞤢𞤢𞤴𞤭𞤤 𞤥𞤢𞤲 𞤯𞤢𞤲𞤺𞤵 𞤣𞤫𞤱𞤼𞤫 𞤥𞤢𞤲 𞤦𞤫𞤱𞤼𞤵 𞤥𞤢𞥄𞤪𞤳𞤫 𞤤𞤫𞤪𞤣𞤫 𞤃𞤢𞤪𞤣𞤫 𞤂𞤢𞤯𞤯𞤭𞤲𞤺𞤮, 𞤯𞤫𞤪𞤭𞤳𞤮 𞤱𞤮 𞤯𞤵𞤥 𞤢𞤯𞤢𞥄𞤤𞤫 𞤥𞤢𞤶𞤶𞤵𞤥, 𞤳𞤮 𞤲𞤣𞤫 𞤣𞤢𞤪𞤢𞤪𞤣𞤫 𞤥𞤢𞤴𞤲𞤺𞤮 𞤦𞤢𞤴𞤣𞤫 𞤀𞤤𞤤𞤢𞤸 𞤨𞤵𞤤𞤣𞤢𞥄𞤲𞤳𞤮 𞤣𞤢𞤲 𞤳𞤭𞤲𞤣𞤫 𞤥𞤵𞤲 𞤳𞤢𞤱𞤪𞤵. 𞤯𞤫𞤪𞤭𞤳𞤮 𞤫 𞤯𞤮𞤴𞤣𞤭 𞤤𞤢𞥄𞤥𞤲𞤣𞤭 𞤳𞤵𞤤𞤤𞤭𞤼𞤫 𞤃𞤭𞤤𞤤𞤫𞤪𞤢𞤴𞤼𞤵 𞤴𞤢𞤱𞤮 1863 𞤣𞤫𞤴 𞤴𞤢𞤲𞤺𞤵 𞤳𞤮𞤲𞤼𞤮𞤪𞤵𞤥, 𞤲𞤣𞤫 𞤦𞤫 𞤦𞤢𞤧𞤧𞤭𞤲𞤣𞤭 𞤥𞤢𞤲 𞤩𞤢𞤯𞤯𞤭 𞤯𞤢𞤲𞤺𞤵 𞤣𞤫𞤱𞤼𞤫. 𞤅𞤭𞤥𞤦𞤮𞤤𞤭𞤰𞤢𞥄𞤧𞤭 𞤋𞤤𞤭𞤴𞤢 𞤫 𞤪𞤫𞤱𞤲𞤢 𞤥𞤢𞤲 𞤶𞤮𞤥𞤣𞤭 𞤲𞤣𞤫 𞤪𞤫𞤱𞤲𞤢 𞤥𞤢𞤲 𞤯𞤫𞤪𞤭𞤳𞤮, 𞤳𞤮 𞤫 𞤲𞤢𞤬𞤢 𞤲𞤣𞤫 𞤥𞤭𞤴𞤲𞤣𞤫 𞤯𞤮𞤥𞤲𞤢𞤲𞤼𞤢𞥄𞤳𞤮 𞤋𞤤𞤭𞤴𞤢 𞤫 𞤯𞤫𞤪𞤭𞤳𞤮.
Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.
ئەمەش باقیی کردارەکانی عومری کە ئەنجامی دان، و ئەو هێزەی نیشانی دا، ئایا لە پەرتوکی ڕۆژنامەکانی پاشاکانی ئیسرائیلدا نەنووسراون؟ جا عومری لەگەڵ باوباپیرانی خۆی نووست، و لە سامیرە نێژرا؛ و ئەحابی کوڕی لە شوێنی ئەو پاشایەتی کرد. و لە ساڵی سی و هەشتی ئاسا پاشای یەهودا، ئەحابی کوڕی عومری دەستی بە پاشایەتی کردن بەسەر ئیسرائیلدا کرد؛ و ئەحابی کوڕی عومری لە سامیرە بیست و دوو ساڵ بەسەر ئیسرائیلدا پاشایەتی کرد. و ئەحابی کوڕی عومری لە بەرچاوی یەزدان خراپتر لە هەموو ئەوانەی پێش خۆی بوون کردار کرد. و وای لێهات، وەک ئەوەی شتێکی سووک بێت بۆی کە بە گوناهەکانی یەربعامی کوڕی نەباطدا بڕوات، ئیزابێلی کچی ئیثبەعلی پاشای سیدۆنییەکانی بە ژن هێنا، و چوو بەعلی خزمەت کرد و کڕنوشی بۆ برد. و قوربانگایەکی بۆ بەعل لە ناو ماڵی بەعلدا ڕاگرت، ئەو ماڵەی کە لە سامیرە بنای کردبوو. و ئەحاب دارستانێکی دروست کرد؛ و ئەحاب زیاتر لە هەموو پاشاکانی ئیسرائیل کە پێش ئەو بوون، یەزدانی پەروەردگاری ئیسرائیلی بۆ تووڕەبوون هاندا. لە ڕۆژگاری ئەودا، حیئیلی بێتەئیلی ئەریحا بنیات نا؛ بنەمای ئەو لە ئەبیرامی نەخۆشبووی خۆیدا دانا، و دەروازەکانی لە سەگوبی کوڕە بچووکەکەیدا هەڵستاند، بەپێی وشەی یەزدان کە لە ڕێگەی یەشوعی کوڕی نوون فەرمووبوو. و ئیلیای تیشبی، کە لە دانیشتوانی گلعاد بوو، بە ئەحابی وت: «بە ژیانی یەزدانی پەروەردگاری ئیسرائیل، ئەوەی من لە بەردەمیدا وەستاووم، لەم ساڵانەدا نە شەبنەم دەبێت و نە باران، مەگەر بە پێی وشەی من.» ١ پاشایان 16:27–17:1.
The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.
Kunkuntʼawi Elías jupax Acabampi Jezabelan diosanakapampix Monte Carmelo uksan utjäna ukax Israel markan alay tuqinkir reinoan paqallqïr reyipan apostasiapataruw jaysäwïna, khititix “nayra reyinakapat sipansa Tatitu Israelan Diosapar jukʼamp colerayäna” sasa qhanañchatäki ukarjama. Uka qillqatanxa ‘colerayaña’ arux “colerayañ ururu” uñtʼayatawa, ukax Números catorce qillqatan tunkaïr yantʼäwimp uñachtʼayatawa. Acaban Diosar colerayañapax Números catorcean tunka espíanakan jan wali yatiyäwipat utjki uka tunka yantʼäwin qhipäri yantʼäwiparuw uñachtʼayi. Ukatwa, ukax Millerita saräwir qhipäri yantʼäwiparu, ukhamarak pataka pusi tunkani pusini waranqanakan qhipäri yantʼäwiparux uñachtʼayi.
Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.
Emi koraa nti, sɛnea Honhom Kronkron no ka no, Ɛnnɛ, sɛ mobɛte ne nne a, momma mo koma nnyɛ den, sɛnea ɛyɛe wɔ akasakasa no mu, sɔhwɛ da no wɔ sare so. Hebrifoɔ 3:7, 8.
In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.
Araw panangpasindayaw a naiparangarang ken Ahab, nagkararag ni mammadto a Elias a no kasapulan, iyeg ti Dios dagiti panangukomna iti Israel tapno agbabawi dagiti tattaona kadagiti basbasol a pakipartisiparanda.
“The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’
“បណ្ដាជនអ៊ីស្រាអែលបានបាត់បង់ជាបន្តបន្ទាប់នូវការកោតខ្លាច និងការគោរពកោតស្ញប់ស្ញែងចំពោះព្រះ រហូតដល់ព្រះបន្ទូលរបស់ទ្រង់តាមរយៈយ៉ូស្វេគ្មានទម្ងន់សម្រាប់ពួកគេទៀតឡើយ។ «នៅសម័យរបស់គាត់ [អាហាប់] ហ៊ីអែលជនបេថអែលបានសង់យេរីខូឡើងវិញ៖ គាត់បានដាក់គ្រឹះរបស់វាដោយបាត់បង់អប៊ីរ៉ាម កូនច្បងរបស់គាត់ ហើយបានតាំងទ្វាររបស់វាដោយបាត់បង់សេគូប កូនពៅរបស់គាត់ ស្របតាមព្រះបន្ទូលរបស់ព្រះយេហូវ៉ា ដែលទ្រង់បានមានព្រះបន្ទូលតាមរយៈយ៉ូស្វេ កូនរបស់នូន»។
“While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.
“Israel imantata apóstataqhím, Elías qem qevoré metančé natané Yúh. Hino žan qedo válar daqor, qem hino šavíq de la emuné y la fidelidá stavan rápid separando a los hijos de Israel de Yúh, i hino oró qei Yúh salvara a Su pueblo. Hino suplicó qei el Señor no desechara del todo a Su pueblo pecador, sino qei, por juicios si fuese necesario, los despertara al arrepentimiento i no permitiera qei yieran aun a mayores extremos en el pecado i asina Lo provocaran a destruirlos como nación.”
“The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’
"Rabbiň habary Ylýasga gelip, ony Ysraýylyň günäleri sebäpli Öz höküm çykaryşlarynyň ýazgarmalary bilen Ahaba barmaga iberdi. Ylýas Ahabyň köşgüne ýetýänçä gije-gündiz ýol ýöredi. Ol içeri goýberilmegini soramady-da, resmi taýdan yglan edilmegine hem garaşmady. Ahap üçin bütinleý garaşylmadyk ýagdaýda, Ylýas Samariýanyň haýran galan patyşasynyň öňünde, pygamberleriň adatça geýýän g粗 eşiklerinde peýda boldy. Ol çakylyksyz, şeýle duýdansyz peýda bolşuna hiç bir ötünç soramady; gaýtam ellerini asmana galdyryp, asmanlary we ýeri ýaradan diri Hudaýyň ady bilen, Ysraýylyň üstüne injek höküm çykarşlaryny dabaralylyk bilen yglan etdi: ‘Şu ýyllarda, meniň sözüme görä bolmasa, ne çyg, ne-de ýagyş bolar.’"
“This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.
“Israʼil li waanne cubbuu isaaniitiif murtiin Waaqayyoo akka isaanitti murtaaʼe jedhu kun, mooticha gantuu sana irratti akka balaqqeessa gurraachaa buʼe. Inni dinqisiifannaa fi sodaadhaan akka qaamni isaa hadoode fakkaate; dinqisiifannaa isaa irraa of dura kaʼuu isaa dura immoo, Eliyaas ergaa isaa maal akka taʼe arguuf osoo hin eegin, akkuma dhufe sanuma battalumatti bade. Hojiin isaa dubbii badiisaa Waaqayyo biraa taʼe dubbachuu ture; innis achumaan hatattamaan of irraa fagaate. Dubbiin isaa kuusaa samii cufee ture; dubbiin isaa qofti immoo furtuu isaan deebiʼanii itti banaman ture.” Testimonies, volume 3, 273.
Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.
ئىسرائىل ياشۇئانىڭ ئۇلارغا قەتىي بۇيرۇپ، مۇشرىك مىللەتلەر بىلەن ئارىلىشماسلىقنى ۋە ئەسلا يەرىخو شەھىرىنى قايتا قۇرماسلىقنى تاپشۇرغانلىقىنى ئۇنتۇپ قالغان ئىدى. يەرىخونىڭ جەڭى خۇدانىڭ قۇدرىتىنىڭ غايەت زور نامايانى، شۇنداقلا خۇدانىڭ ئۆز خەلقىنى ۋەدە قىلىنغان زېمىنغا باشلاپ كىرىدىغانلىقى توغرىسىدىكى ۋەدىسىنىڭ سىمۋولى بولغان بولسىمۇ، يەرىخو بىلەن باغلانغان بىر گۇناھ، بىر لەنەت ۋە بىر قۇتۇلۇش ھەم بار ئىدى. «گۇناھ» بولسا يەرىخونىڭ بايلىقى ۋە تەسىرىگە كۆز تىككەن ئاخاننىڭ گۇناھى ئىدى؛ «لەنەت» بولسا يەرىخونى قايتا قۇرىدىغان ھەر قانداق ئادەم ئۈستىگە چۈشكەن لەنەت ئىدى؛ پاھىشە راھاب بولسا «قۇتۇلۇش»قا ۋەكىللىك قىلاتتى. ئاخان گۈزەل بابىل كىيىمىنى ئارزۇ قىلدى. ئۇ، ئادەم بىلەن ھاۋانىڭ ئەنجۈر يوپۇرمىقىدىن بولغان كىيىم بىلەن ئۆز گۇناھىنى يوشۇرۇشقا ئۇرۇنغىنىدەك، ئۆز گۇناھىنى يوشۇرالايمەن دەپ ئويلىدى. ئاخان يەرىخو ئىپادىلەيدىغان گۈللەنگەن باياشاتلىقنى ئارزۇ قىلدى، ۋە بابىل بىلەن باغلىنىشلىق بولۇشنى خالىدى.
Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.
Yeriko, üçünji periŋ habaryny äleme ýetirmegiň işiniň nyşany hökmünde görkezilýär, emma ol dünýäni söýmegiň we oňa bil baglamagyň günäsi barada duýduryşy hem özünde saklaýar. Yerikonyň nyşany, şeýle hem, Yerikony täzeden gurmaga garşy aýdylan näleti öz içine alýar, Rahap bolsa üçünji periŋ güýçli çakylygy yglan edilende heniz Wawilonda bolup, ol ýerden çykyp gelýänleri aňladýar.
“Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.
«Илёсниң садақәтлик җени қайғуға чөмди. Униң ғәзити қозғилди, вә у Худаниң шөһрити үчүн һәсрәт чәкти. У Исраилниң дәһшәтлик муртәдликкә патқанлиғини көрди. Худаниң улар үчүн қилған улуқ ишлирини әслигинидә, у қайғу вә һәйранлиқтин бесилип қалди. Бирақ буларниң һәммиси хәлиқниң көпчилиги тәрипидин унтулған еди. У Пәрвәрдигарниң алдиға берип, җени азаптин сиқилған һалда, әгәр керәк болса һөкүмләр арқилиқ болсун, Өз хәлқини қутқузушини ялвурди. У Худадин шүкүрсиз хәлқидин шәбнәм билән ямғурни — асманниң ғәзнилиридин болған бу немәтләрни — тосуп қелишини өтүнди, шуниң билән муртәд Исраил йәрни суғирип, уни мол һосуллуқ қилип чиқириши үчүн өз илаһлириға, алтун, яғач вә таштин ясалған бутлириға, қуяшқа, айға вә юлтузларға бекарға көз тикмәкчи болсун. Пәрвәрдигар Илёсқа Униң дуасини аңлиғанлиғини вә улар товва қилип Униңға қайтқичә Өз хәлқидин шәбнәм билән ямғурни тосуп туридиғанлиғини ейтти.»
“God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.
«Anay a paynaqnin runankunata sapaqtam waqaycharqan muyuriqninpi kaq idolatría ruwayniyuq nacionkunawan ama chapurinanpaq, sonqonkuta engañasqa kananpaq munaychaq sach’a punkukuna, wak’akuna, templokuna hinaspa altarkuna rikusqankurayku, aswan chanin, aswan ayriq hinalla wakichisqa kaspa yuyaychaykunata pantachinanpaq, chaymanta Diosqa runakunapa yuyayninkupi hukmanta churakusqa kananpaq.»
“The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’
شەھەرەکەی ئەرێحا بۆ بتپەرستییەکی زۆر بێسنوور تەرخانکرابوو. دانیشتوانەکەی زۆر دەوڵەمەند بوون، بەڵام هەموو ئەو سامانەی کە خودا پێی بەخشیبوون، بە بەخشینی خوداوەکانی خۆیان دادەنرا. زێڕ و زیویان بە فراوانی هەبوو؛ بەڵام وەک خەڵکی پێش طوفان، گەندەڵ و کافرئاسا بوون، و بە کردارە خراپەکانیان خودای ئاسمانیان سووکایەتی پێدەکرد و تووڕەیان دەکرد. حوکمەکانی خودا دژی ئەرێحا هەستا. ئەو دژ و قەڵایەکی بەهێز بوو. بەڵام سەرکردەی سوپای یەزدان خۆی لە ئاسمانەوە هات بۆ ئەوەی سوپاکانی ئاسمان بەرێوە ببات بۆ هێرشکردنە سەر شارەکە. فریشتەکانی خودا دەستیان بە دیوارە گەورە و توندەکانی گرت و خستیانە سەر زەوی. خودا فەرمووبوو کە شاری ئەرێحا نەفرەتلێدراو بێت و هەمووان لەناوبچن جگە لە ڕاحاب و ماڵباتەکەی. ئەمانە دەرباز دەبوون، چونکە ڕاحاب میهر و ڕێزی بۆ نێردراوانی یەزدان پیشاندا. وشەی یەزدان بۆ گەل ئەمە بوو: «ئێوەش، بە هەر شێوەیەک خۆتان لە شتی نەفرەتلێدراو بپارێزن، نەک خۆتان ببنە نەفرەتلێدراو کاتێک لەو شتە نەفرەتلێدراوە وەردەگرن، و ئوردووی ئیسرائیل بکەنە نەفرەت و بێزاریکردنی.» «و یەشوع لەو کاتەدا سوێندیان پێدا و گوتی: نەفرەتلێدراو بێت ئەو پیاوە لەبەردەم یەزدان کە هەستێت و ئەم شارە، ئەرێحا، بنیات بنێتەوە؛ بە یەکەمکوڕەکەی بناغەی دادەنێت، و بە بچووکترین کوڕەکەی دەروازەکانی دادەنێت.»
“God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.
«Худай Іерыхон наконт у сійі бынаты настолькі пэўны, каб людзі, што там жыхарылі, сваіх шанаваных рэчаў не пакахалі і каб сэрцы іх ад Бога не былі адвернуты. Ён абараняў Свой народ вельмі дакладнымі загадамі; але, нягледзячы на гэта ўрачыстае Божае загаданне, якое Ісус перадаў, Ахан адважыўся парушыць яго. Ягоная сквапнасць прымусіла яго ўзяць са скарбаў, да якіх Бог забараніў яму дакранацца, бо пракляцце Божае было на іх. І праз грэх гэтага чалавека Ізраіль Божы стаў перад ворагамі сваімі слабы, як вада. »
“Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’
“Joshua nah Israel yewaatna agaganyi nah baadagyen anyemi bebree mu. Wogu hɔ too wɔn ho ase koraa wɔ Onyankopɔn Adaka no anim, efisɛ Awurade bo afuw ne man no. Wɔbɔɔ mpae na wosui wɔ Onyankopɔn anim. Na Awurade ka kyerɛɛ Joshua sɛ: ‘Sɔre; adɛn nti na woda wo anim ase saa yi? Israel ayɛ bɔne, na wɔabu Me apam a mehyɛɛ wɔn no so nso: efisɛ wɔafa ade a wɔahyira ama ɔsɛe no bi, na wɔawia nso, na wɔadaadaa nso, na wɔde akɔto wɔn ankasa nneɛma mu mpo. Enti Israelfo antumi annyina wɔn atamfo anim, na wɔdan wɔn akyi kyerɛɛ wɔn atamfo, efisɛ wɔahyira wɔn ama ɔsɛe: na merennyina mo akyi bio, gye sɛ mosɛe ade a wɔahyira ama ɔsɛe no fi mo mu.’”
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.
«Se me ha mostrado que aquí Dios ilustra cómo considera Él el pecado entre aquellos que profesan ser Su pueblo guardador de Sus mandamientos. Aquellos a quienes Él ha honrado de manera especial al permitirles presenciar las notables manifestaciones de Su poder, como ocurrió con el antiguo Israel, y que aun entonces se atrevan a desatender Sus instrucciones expresas, serán objeto de Su ira. Él quiere enseñar a Su pueblo que la desobediencia y el pecado le son sumamente ofensivos y no deben ser considerados con liviandad». Testimonies, tomo 3, 263, 264.
The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.
ଦୁଷ୍ଟ ଓ ସମୃଦ୍ଧ ନଗରର ଦୃଶ୍ୟମାନ ଶକ୍ତି ଓ ମହିମାରେ ଭରସା ନକରିବାକୁ ଯିରୀହୋର କାହାଣୀ ଏକ ସଚେତନବାଣୀକୁ ସମ୍ମିଳିତ କରେ। ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀରେ “ନଗର” ମାନେ ଏକ ରାଜ୍ୟ; ଏବଂ ଆଖାନ ଏକ ବାବିଲୋନୀୟ ବସ୍ତ୍ର ନେଇଥିଲା। ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭାବରେ ବସ୍ତ୍ର ଚରିତ୍ରକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ସେହିପରି “ଶେଷ ଦିନଗୁଡ଼ିକରେ,” ଆଖାନଙ୍କ ଦ୍ୱାରା ସେହି ବାବିଲୋନୀୟ ବସ୍ତ୍ର ଲୁଚାଇ ରଖିବା ଆଧ୍ୟାତ୍ମିକ ବାବିଲୋନର ଚରିତ୍ରକୁ ଅଧିକାର କରିବା ପାଇଁ ଏକ ଗୁପ୍ତ ଆକାଙ୍କ୍ଷାଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଆଧ୍ୟାତ୍ମିକ ବାବିଲୋନର ଚରିତ୍ର, କିମ୍ବା ପ୍ରତିମୂର୍ତ୍ତି, ହେଉଛି ସେହି ଜିନିଷ ଯାହାକୁ ଯୁକ୍ତରାଷ୍ଟ୍ର ଲୋଭ କରେ, ଯେତେବେଳେ ସେ ଚର୍ଚ୍ଚ ଓ ରାଜ୍ୟକୁ ଏକତ୍ର କରେ।
Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.
Urush-i Medenî dema cîgirtina ciwanên tevgera Millerî dibe ihtîmalekê, û bi pêdiviya rêxistinê re haydar bûne, rêberên tevgerê bi awayekî qanûnî bi wê welatê dewlemend ve girêdayî bûn ku qet ne diviyabû xwe bi wê re hevassimîle bikin. Heta Destûra Bingehîn a wê welatê dewlemend jî bi xwe hate çêkirin ku tu carî ne pêwîst bû ku dêr bi dewletê re girêdayî be. Di dema tevgera Millerî de mezheb hene ku îro jî hene; hin ji wan mezheban qet neketine nav têkiliya qanûnî bi hikûmeta Dewletên Yekbûyî re, û hilbijartina wan ku ew têkiliya pêk neynin, tu carî bi tu awayî rê li ber rêxistinkirina dêrên xwe yên cihê negirt.
Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.
ယောရှုသည် ယေရိခေါကို တိုက်ခိုက်ခဲ့သော ကာလမှ အလွန်ကြာပြီးနောက်၊ အာဟပ်၏ အချိန်၌၊ အာခန်၏ ဘုရားမှ ဖောက်ပြန်ခြင်းနှင့် ယေရိခေါ ပျက်စီးခြင်းဆိုင်ရာ သတိပေးချက် အားလုံးကို ဘုရား၏ ဖောက်ပြန်သော လူမျိုးက မေ့လျော့သွားခဲ့သည်။ ဧလိယသည် ဘုရားသခင်ထံ ဆုတောင်း၍၊ လိုအပ်ပါက ဘုရား၏ တရားစီရင်ချက်များကို အသုံးပြုတော်မူကာ မိမိ၏ လူမျိုးကို နောင်တရခြင်းသို့ ဆောင်ကြဉ်းတော်မူရန် တောင်းလျှောက်ခဲ့သည်။ မာလခိသည် ဓမ္မဟောင်းကျမ်း၏ နောက်ဆုံးစကားများကို မှတ်တမ်းတင်သည့်အခါ၊ ကမ္ဘာကို ကျိန်ခြင်းဖြင့် ထိခိုက်ရိုက်နှက်တော်မူမည့် သခင်ဘုရား၏ အကြောင်းအရာအတွင်း၌ ထိုကတိတော်ကို ထားရှိထားသည်။ ယေရိခေါနှင့် ဆက်နွှယ်သော ကျိန်ခြင်းသည် ယေရိခေါကို ပြန်လည်တည်ဆောက်မည့် မည်သည့်လူအပေါ်၌မဆို ရှိနေသည်။ ကျိန်ခြင်းသည် ယေရိခေါနှင့် ဆက်စပ်သော ဥစ္စာဓနနှင့် ကြွယ်ဝချမ်းသာမှုကို အာခန်ကဲ့သို့ ယုံကြည်အားထားလိုသော မည်သူမဆိုအပေါ်၌ ရှိနေသည်။ အာခန်၏ “အပြစ်” သည် ဗာဗုလုန်အဝတ်ကို ဝတ်ဆင်လိုသော သန့်ရှင်းခြင်းမခံရသေးသည့် အတွင်းစိတ်ဆန္ဒကို ကိုယ်စားပြုသည်။ “ကျိန်ခြင်း” သည် ထိုအတွင်းစိတ်ဆန္ဒများကို အပြုအမူအားဖြင့် အကောင်အထည်ဖော်ဆောင်ရွက်သည့် လုပ်ရပ်အတွက် ဖြစ်သည်။
Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.
Ɂės Miller t’áá ájílį́į́ʼígíí bił hazhóʼógo Éliyaa haneʼígíí nihił nihá shikaadééł biyiʼ biniyé nít’éego, áádóó Civil War Éliyaa haneʼígíí bee haneʼígíí baah yáhootʼééłígíí bikaʼígíí danihíjiʼígíí nít’ééł. Civil War biyiʼ łáʼáshdláʼii 1863 yáhootʼééłígíí bikááʼgi, Millerite Adventism Jericho náásgóó biyiʼ yáʼátʼééhígíí ájį́į́ʼ, Joshua yee naaltsoosígíí bee haneʼíłtį́į́łígíí asdzání dóó hastiin t’áá ajiłiiʼígíí bikaʼ dah naasháhígíí biyiʼ hólǫ́ǫgo t’áá íiyisí nisin.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Тэр үед Иешуа тэднийг тангараглуулан хэлрэй: Эзэний өмнө Иерихо хэмээх энэ хотыг босгон байгуулхаар өндийх хүн хараагдаг; тэрбээр түүний суурийг ууган хүүгээрээ тавьж, хаалгуудыг нь отгон хүүгээрээ босгох болно. Иешуа 6:26.
The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.
«Adjured» sa Joshua commandpi simiqa iskaymi: juramentopas, maldicionpas. Joshuaq kamachisqanta p’akinki chayqa, maldicionniyoq kanki; juramentota waqaychanki chayqa, bendecidos kanki. «Adjured» nisqaman tikrasqa simiqa Leviticus iskay chunka soqtapi «qanchis kuti» nisqamanpas tikrasqanmi. Moisespa juramentonwan maldicionninwan, hina Daniel nisqan hina capitulo nuevipi, Jericota wakmanta sayarichiywanmi tinkisqa kachkan.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Hĩĩ, Isiraeli othe nĩmarĩhũrĩte watho waku, o na kũhĩtũka nĩguo matingĩithie mũgambo waku; nĩ ũndũ ũcio kĩrumi gĩthĩnjĩkĩtio igũrũ rĩitũ, hamwe na kirahĩro kĩrĩa kĩandĩkĩtwo thĩinĩ wa watho wa Musa ndungata ya Ngai, tondũ nĩtwĩhĩtie kũrĩ we. Danieli 9:11.
Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.
सिस्टर व्हाइट ने कहा, “परमेश्वर यरीहो के विषय में अत्यन्त सावधान था, कहीं ऐसा न हो कि लोग उन वस्तुओं से मोहित हो जाएँ जिनकी वहाँ के निवासियों ने उपासना की थी, और उनके हृदय परमेश्वर से फिर जाएँ।” परमेश्वर यरीहो के विनाश को पूर्ण करने में अत्यन्त सावधान था; इसलिए वह आकान द्वारा प्रतिरूपित चेतावनी को अभिलेखित करने में भी अत्यन्त सावधान था। वह यरीहो के पुनर्निर्माण से सम्बन्धित शाप को अभिलेखित करने में भी सावधान था, और उन दैवी युक्तियों को परिभाषित करने में भी सावधान था जिनके द्वारा उसकी दीवारें गिराई गईं।
It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.
بهیقین خودِ عیسی بود که بهعنوان سردارِ سپاهِ خداوند، فرشتگان را هدایت کرد تا دیوارهای اَریحا را فرو ریزند؛ و در کلام خدا هیچ چیز از روی تصادف انجام نمیشود؛ اما در این مورد، نبیّه به ما میگوید که «خدا دربارهٔ اَریحا بسیار دقیق و خاص بود.» هفت روز تابوت را به گردِ شهر گردانیدند، و در نبوت، یک روز برابر با یک سال است. این اصل در آغازِ چهل سالِ سرگردانی در بیابان ثبت شد، و در پایانِ آن چهل سال، اَریحا را هفت روز دور زدند.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
ଦେଶକୁ ଯେତେ ଦିନ ତୁମେ ତଦନ୍ତ କରିଥିଲା, ଅର୍ଥାତ୍ ଚାଳିଶି ଦିନ, ପ୍ରତ୍ୟେକ ଦିନ ପାଇଁ ଗୋଟିଏ ବର୍ଷ ଗଣି, ତୁମେ ତୁମ ଅନର୍ଥଗୁଡ଼ିକ ବହିବ, ଅର୍ଥାତ୍ ଚାଳିଶି ବର୍ଷ; ଏବଂ ତୁମେ ମୋର ପ୍ରତିଶ୍ରୁତିଭଙ୍ଗକୁ ଜାଣିବ। ସଂଖ୍ୟା 14:34.
Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.
Pitun p’unchaykunanpi arca llaqtata muyurichisqa karqan, hinaspataq qanchis kaq p’unchaypi llaqtata “qanchis kuti” muyurichirqanku. Kayqa iskay profético testigokunata qowan, Jericó llaqtaqa Moisespa juramentonpa “qanchis kuti” nisqanwan tupanakusqanta. Diospa pacton llaqtan runakunaqa sacerdotekunanmi kanku, hinaspataq qanchis sacerdotekuna qanchis trompetakunata waqachirqanku.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
You also, as living stones, are being built up as a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 1 Peter 2:5.
A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.
A trumpeta ohechauka ikatuha peteĩ marandu ñemomarandu rehegua, térã peteĩ juicio, térã peteĩ ñehenói aty marangatupe g̃uarã, odependévo pe contexto oĩháre. Umi ára pahápe, umi ñangarehára ombopu vaʼerã peteĩ trumpeta, ojeguerekoháicha umi Milleritakuéra rembiasápe. Umi paʼi ohechauka umi ñangarehára oĩva Sión murállape, ombopúva peteĩ trumpeta, oñemomarandúvo Tupã tavayguakuérape peteĩ juicio oútavagui, ha upekuévo avei ohenóivo umi upeichagua tavayguakuéra voi peteĩ aty marangatupe.
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.
цІонон труба къайла, сан Дун хьалхара дойла со хьакъ йолчу ломан тӀехь: мехкан ваха йолчу дерриг а чӀогӀа деха; хӀунда аьлча Эзделан де доьду, из тӀекха йогӀу … цІонон труба къайла, марханаш дика хьалха дойла, чӀогӀа гуллам кхойкха: нах гулде, гуллам къобалде, къанойн гулде, бераш а, шен накъостш хьесташ болу бераш а гулде: жениха шен чоьрара араваьла, невеста а шен долчу чоьрара арайоьла. Эзделан гӀуллакхчаш болу кехаташ, портиканна а алтарна юккъехь йийла, тӀаккха и бехк бу: «Хьан нах кхайкха, Эздела, хьан ирс хьарамсехь ма дойла, къамелш тӀехьехь долуш хилча; нагахь сан царна нахан юккъехь аьлча: “Церан Дела мича ю?”» Иоиль 2:1, 15–17.
The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!
Thlaawhthlah thuthang chu Elijah thuthang a ni. Joshua bung ruk chhunga “sarih” tih tawngkam hman dan hrang hrang zawng zawng chu Leviticus sawm hnih leh rukna a “vawi sarih” tia lehlinna tawngkam nêna tawngkam anga thuhmun emaw, a chhûnga lo chhuak derivative inzawm emaw a ni. Nimahsela, Laodicea theologian-te’n thawnthu dik lo, fable buatsaih an sem chhuah chu, Leviticus sawm hnih leh rukna a “vawi sarih” tia lehlin tawngkam chu thuneihna famkim emaw, kim tawkna emaw, anih loh chuan Miller-a “vawi sarih” tia lehlin tawngkamah chhiar theih zat a awm tih a dik a ni tia a sawi chu an hnialna danglam mâwl tak pakhat emaw a entîr mai tiin an claim a ni. Puithiamte chuan mite chu khawpui chhûngah vawi sarih an hruai kual a, Jericho vel chu “famkim taka” emaw “kim taka” emaw an kual lo. “Vawi sarih” tia lehlin tawngkam chuan chhiar theih zat a entîr!
At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.
Erihopek, herriak oihu egin zuenean, Danielen bigarren kapituluan eskurik gabe menditik ebakiak diren ehun eta berrogeita lau mila haien oihu handiaren irudikapena zen; haiek jotzen eta xehatzen dute irudia.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Hết-te hlan he lalte lâiin Pathian, vân Pathian chuan ram a din ang; chu ram chu kumkhuaa tihchhiat tawh a ni dâwn lo va: chu ram chu mi dangte hnênah kalsan a ni hek lo vang, mahse chumi chuan hêng ram zawng zawngte hi a tichhe ral ang a, a tîr bo vek ang; amah erawh chu kumkhuaa ding tlat ang. I hmuh ang khân lung chu kutin siam lovin tlâng atangin a pêk chhuak a, thîr, dâr, vâk, tangka, leh rangkachak a tichhe ral a; Pathian ropui chuan lal hnênah hma lamah thil lo thleng tûr chu a hrilh ta a ni: mangang chu a chiang a, a hrilhfiahna pawh a rinawm. Daniel 2:44, 45.
God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.
Եհովան ուշադրությամբ թվարկեց Երիքովում գտնված թանկարժեք մետաղները՝ ոսկի, արծաթ, պղինձ և երկաթ։ Մարգարեական իմաստով կավը ներկայացնում է Աստծո ժողովրդին, ինչպես որ այն տիպաբանորեն պատկերված է Ռախաբով։ Երիքովը ներկայացնում է բոլոր երկրային թագավորությունների վախճանը՝ հարյուր քառասունչորս հազարի բարձրաձայն աղաղակի ժամանակ։
But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.
Bañe keli qelqela, worqina, naḥasina, biratina miqedusan nachew leEgziabher፤ wada mezgebu Egziabher ygebalu። Iyasus 6፥19։
Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.
Jerico representa la obra de conquistar la Tierra Prometida, la cual tipifica la obra del poderoso movimiento del tercer ángel. Esa obra incluye una advertencia, una maldición y la salvación de quienes están fuera del sacerdocio, representados por la ramera Rahab.
Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.
जाशुआको भविष्यसूचक “श्राप” पछि आहाब र एलियाहका दिनहरूमा पूरा भयो। यरीहोको पुनर्निर्माणविरुद्धको त्यस श्रापमा यो विशेष भविष्यवाणी समावेश थियो कि जसले त्यसो गर्नेछ, उसले यरीहोका ढोकाहरू खडा गर्दा आफ्नो कान्छो छोरालाई गुमाउनेछ, र त्यसका जग बसाल्दा आफ्नो जेठो छोरालाई गुमाउनेछ। एलियाहको समयमा बेतेलवासी हीएलले त्यो भविष्यवाणी पूरा गर्यो; उसले ढोकाहरू खडा गर्दा उसको कान्छो छोरो मऱ्यो, र जग बसाल्दा उसको जेठो छोरो मऱ्यो। एलियाहको सन्देशसँग सम्बन्धित “श्राप” यरीहोको पुनर्निर्माणको कार्यद्वारा प्रतिनिधित्व गरिएको थियो।
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Ake! Na bilisa bino Elia mosakoli liboso ya koya ya mokolo monene mpe ya nsɔmɔ ya Nkolo; mpe akobalola motema ya batata epai ya bana, mpe motema ya bana epai ya batata na bango, noki te nayá mpe nabɛta mokili na elakeli mabe. Malaki 4:5, 6.
The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.
Ciyareeta seenaa Milerotaa kan ergaa Eliyaas isa Miller wajjin walqabatee turte, Iyaasuun duraan dubbate; yeroo Eliyaasii fi Ahaab keessatti immoo ni raawwatamte.
In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.
Sa hin mga adlaw nagtukod hi Hiel nga taga-Bethel han Jerico: iya iginbutang an patukoranan hito pinaagi kan Abiram nga iya suhag nga anak, ngan iginpatindog an mga ganghaan hito pinaagi han iya manghud nga anak nga hi Segub, sumala han pulong han Ginoo, nga Iya iginyakan pinaagi kan Josue nga anak ni Nun. 1 Hari 16:34.
The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.
Երիքովի վերաշինության անեծքը չի կարելի բաժանել այն զորության դրսևորումից, որ Աստված գործադրեց՝ Երիքովի պարիսպները կործանելով։ Քույր Ուայթն ասել է. «Նրանք, ում Նա առանձնապես պատվել է Իր զորության նշանավոր դրսևորումների ականատես լինելու պատվով, ինչպես հին Իսրայելը, և ովքեր նույնիսկ այնժամ կհամարձակվեն անտեսել Նրա հստակ հրահանգները, Նրա բարկության առարկաները կլինեն»։ Միլլերականները հենց նոր մասնակցել էին Աստծո զորության այն դրսևորմանը, որի գագաթնակետը Կեսգիշերային աղաղակն էր, սակայն նրանք մերժեցին Մովսեսի յոթ ժամանակների երդումը, որը Դանիելն էլ նույնացնում է որպես Մովսեսի անեծք։
Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.
Egoeta réra tupâ ñeʼẽme tekokatu rehegua raʼanga, ha pe kuimbaʼe omopuʼã jeýva Jericó réra, ipahague ha imitãvéva raʼykuéra réra ndive, tuicha omyesakã. Hiel heʼise pe Tupã oikovéva mbarete rehegua, ha ohechauka Hiel haʼe hague pe Tupã oikovéva rapykuehára. Pe ojeʼeha hese haʼeha Betelgua, omoĩ chupe iglesia rehegua ndive. Abiram, itaʼýra ypykue, heʼise túva yvate rehegua, jehupi ha jehupyty porãme. Itaʼýra imitãvéva Segub heʼise yvate, ha jehupi ha jehupyty porã. Ko mbohapy téra ohechauka Tupã rekokatu rembiapoʼapo, ha katu pe marandu hag̃uápe omoañetévaʼekue hikuái, ohechauka peteĩ kuimbaʼe ojegueropuʼãva ha omombaʼeguasúva ijehe pe Tupã Ipuʼakapáva ári, pe omboguejývaʼekue Jericó. Peteĩ “okẽ” marandu hag̃uápe ohechauka iglesia.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
«Ña lowly, ogueroviáva árape g̃uarã, Tupã róga ko yvy ape ári ha’e yvága rokẽ. Purahéi ñemomba’e guasu rehegua, ñembo’e, ñe’ẽnguéra he’íva Cristo rembijokuái kuéra, ha’e umi tembiporu Tupã omoĩva peteĩ tetãygua hag̃uáicha oñembosako’i pe tupao yvateguápe g̃uarã, upe ñemomba’e guasu ijyvatevévape g̃uarã, upépe ndaikatúi oike mba’eve omongy’áva.» Testimonies, volúmen 5, 491.
The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.
Iqhathaniswa komsebenzi wokumisa ibandla kwaqala ngo-1860, njengoko kungqinwa ngababhalimbali bama-Adventist abanjengo-Arthur White, umzukulwana ka-Ellen White.
“While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.
«حالانکہ ایلن وائٹ کلیسیا کے کام کے انتظام میں نظم کی ضرورت کے بارے میں خاصی تفصیل سے لکھ چکی تھیں اور اسے شائع بھی کر چکی تھیں (دیکھئے Early Writings, 97–104)، اور حالانکہ جیمز وائٹ خطابات اور Review کے مضامین کے ذریعے ایمانداروں کے سامنے اس ضرورت کو برقرار رکھے ہوئے تھے، توبھی کلیسیا کو پیش قدمی کرنے میں دیر لگی۔ جو کچھ عمومی اصطلاحات میں پیش کیا گیا تھا، اسے خوب قبول کیا گیا، لیکن جب اس کو کسی تعمیری صورت میں ڈھالنے کا مرحلہ آیا تو مزاحمت اور مخالفت سامنے آئی۔ فروری میں جیمز وائٹ کے مختصر مضامین نے تھوڑے نہیں بلکہ بہت سوں کو غفلت سے چونکا دیا، اور اب بہت کچھ کہا جا رہا تھا۔»
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
“J. N. Loughborough, i yeɗde e White e Michigan, ko kanko arti no jaabi. Haala makko ngoni e goonga, kono e nder ndifagol:
“‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’
«Лəаҩыџьк иҳәоит: шәҽеиҿкаа, азакәан ала амазара шәымазарц азы, усҟан Вавилон шәалахәылахоит. Мап; сара еилыскаауеит, азакәан ала ҳмал ҳхьчартә еиԥш аҳара ҳаиура, насгьы азакәан ҳхы иархәаны ҳдинтә көзқараақәа ҳхьчо, ирықәшәо, ирықәжьуа еиԥш аҟазаара — урҭ рыбжьара иҳараку аиԥшымра шыҟоу. Ақььырсиантәи амазара ахьчара ииашамзар, избан усҟан азакәан ала амазарак амахра ахатәхауа ауаа рзыгьы ииашамзар? — Review and Herald, March 8, 1860.»
“James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:
«James White endiddime ḍeqqel deg uɣmis n uɣmiḍ, yeḍfer ameslay n yiḥwaǧen n usuddes n tmeslayin n usuffeɣ i tnesleḍt s wawalen-a: “Ma yella kra ur yewwi ara i yisumar-nneɣ, ad aɣ-d-yaru ma ulac aɣilif aɣawas iɣef nezmer nekwni d agdud ad nxeddem?”—Ibid., 23 yebrayer 1860. Amezwaru n uxeddam n lxelwa i yettxedmen berra di tlemmast akken ad yerr awal, d R. F. Cottrell, amaẓẓal n teẓrigt d umẓray n uɣmis n uɣmiḍ Review. Tirririt-is tamenzaqt tettwaqbel s wamek ur yelli ara uɣbel:
“‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.
“‘Anák Brother White ka kachibwe nànak shin païang a thëth cïïn kë piäät tënï ba tɔ̈k pinyic kɔc kɛ̈ nyuɔth guɔ̈p kek kɔc ciït ëkä. Yen an acï lɔ̈ŋ kɔ̈k tɔ̈k ye cï gäm në yïïn cï kë, ke acï nhom kuëny ku tɔ̈k acï yic nëkë në tënë ënhïïm në yic tënë cï lɔ̈ŋ, ba kɔc ring yiëk në guɔ̈p cï lɔ̈ŋ ajuiir kɔc gëlëny. Käk yen acïïm, an acï bï raan tɔ̈k ëkën acï raan rot luɔi, ba ‘kɛ̈n cï käny lɛ̈k ëba cïït nyïn,’ baai yen acï në gɔ̈l Babylon. An acïïm lɛ̈u ba Nhialic gam nëkë.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.
James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.
جەیمز وایت لە ساڵی 1860 دەستی بە هەوڵەکەی کرد بۆ ئەوەی ببێتە کڵێسا، و کڵێسا بە «دەروازە» نیشان دەدرێت. ئەڵن وایت لەبارەی ساڵی 1860 ئەمە دەڵێت.
“In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.
«Τῷ 1860 ὁ θάνατος διέβη τὸ κατώφλιόν μας καὶ ἔθραυσε τὸ νεώτατον κλάδον τοῦ γενεαλογικοῦ ἡμῶν δένδρου. Ὁ μικρὸς Ἡβέρτος, γεννηθεὶς τὴν 20ὴν Σεπτεμβρίου 1860, ἀπέθανε τὴν 14ην Δεκεμβρίου τοῦ αὐτοῦ ἔτους.» Testimonies, τόμος 1, 103.
In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.
१८६३ मा, ह्वाइट परिवारले आफ्नो जेठो छोरालाई पनि गुमायो। खेल्दै र अत्यधिक तातिएपछि, ऊ त्यो कोठामा गयो जहाँ कपडाका चार्टहरू तयार पारिएका थिए, र चार्टहरू तयार गर्ने क्रममा प्रयोग गरिएका केही चिसा कपडामाथि सुत्यो। १८४३ र १८५० का चार्टहरूले मिलराइट आन्दोलनका आधारशिलाहरू प्रतिनिधित्व गर्छन्। १८६३ मा तयार गरिएको चार्टले हबकूकका दुई पाटीहरूमा पहिले प्रस्तुत गरिएझैँ लैव्यव्यवस्था छब्बीसका “सात समय” को अस्वीकार प्रकट गर्छ। यसले एक जाली आधारभूत सन्देश प्रस्तुत गर्छ।
“When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:
«Jumaa, Noofemba 27, [1863] irrattii yommuu Topsham gaʼanitti, ilmaan isaanii sadii fi Adelia buufata baaburaa irratti isaan eeggachaa turan argan. Isaan hundinuu, Henry isa qorra qabee ture malee, akka fakkaatutti fayyaa gaarii keessa turan. Garuu Kibxata itti aanu, Noofemba 1, Henry somba dhiibbaa hamaa qabachuun baayʼee dhukkubsate. Waggoota hedduu booda, obboleessi isaa isa quxisuu Willie seenaa sana akkana jechuun deebisee ijaare:
‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.
«در غیابِ والدینشان، هنری و اَدسون، زیرِ نظارتِ برادر هاولند، با جدیت مشغول بودند که نمودارها را بر پارچه سوار کنند تا برای فروش آماده شوند. آنان در ساختمانی که برای مغازه اجاره شده بود، در حدود یک بلوک دورتر از خانهٔ هاولند، کار میکردند. سرانجام، در حالی که در انتظار بودند نمودارها از بوستون فرستاده شود، برای چند روزی فرصتی برای استراحت یافتند.... پس از بازگشت از پیادهرویی طولانی در کنار رودخانه، او [هنری] بیفکر بر چند پارچهٔ نمناک، که برای آسترِ نمودارهای کاغذی به کار میرفت، دراز کشید و خوابش برد. بادی سرد از پنجرهای باز به درون میوزید. این بیاحتیاطی به سرماخوردگی شدیدی انجامید.»” Arthur White, Ellen G. White, volume 2, 70.
In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.
1863-ൽ, ഹബക്കൂക്കിന്റെ രണ്ടു പലകകളിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരുന്ന അടിസ്ഥാന സത്യങ്ങളെ നിരസിക്കുകയും ഒരു സഭ രൂപീകരിക്കപ്പെടുകയും ചെയ്തതോടെ മില്ലറൈറ്റ് പ്രസ്ഥാനം അവസാനിച്ചു. പ്രധാന നേതാവ്, ബേഥേല്യനായ ഹീയേൽ മുഖാന്തരം പ്രതിരൂപീകരിക്കപ്പെട്ടതുപോലെ, 1860-ൽ കവാടങ്ങൾ സ്ഥാപിക്കുന്ന പ്രവൃത്തി ആരംഭിച്ചിരുന്നതും അതു ചെയ്തതിനാൽ തന്റെ ഇളയമകനെ നഷ്ടപ്പെടുത്തിയതുമായിരുന്നു. 1863-ൽ, കള്ളച്ചാർട്ടുകൾ ഹീയേലിന്റെ മൂത്തമകൻ ഒരു നിദ്ര എടുത്ത വിശ്രമസ്ഥലമായി മാറി. അവൻ ശീതം പിടിച്ച് അതേ വർഷം തന്നെ മരിച്ചു. അന്നുണ്ടാക്കപ്പെട്ടുകൊണ്ടിരുന്ന ചാർട്ടുകളിൽ ഉറങ്ങിയതോടു തന്നെയായിരുന്നു അവന്റെ മരണം നേരിട്ട് ബന്ധപ്പെട്ടു കിടന്നിരുന്നത്. എന്നാൽ 1863-ൽ നിർമ്മിക്കപ്പെട്ടുകൊണ്ടിരുന്ന ചാർട്ട്, എലിയാവാൽ — മില്ലർ മുഖാന്തരം പ്രതിനിധീകരിക്കപ്പെട്ട — ഉയർത്തിപ്പണിത അടിസ്ഥാനത്തിന്റെ കള്ളപ്രതിയായിരുന്നതു തന്നെ.
The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.
Yerikonu yenidən qurmağa qarşı Yeşuanın əmri “and içdirmək” sözü ilə ifadə olunmuşdu. Bu, həm andı, həm də lənəti təmsil edir və Levililər iyirmi altıda “yeddi dəfə” kimi tərcümə olunan eyni sözdür. Bu, İlyas xəbəri ilə müşayiət olunan lənətdir və həmin lənət 1860 və 1863-cü illərdə Millerçi Adventizmin hüquqi bir kilsə yaratması və Millerin büdrəmə daşını rədd etməsi ilə Yerikonu yenidən qurduğu zaman yerinə yetirildi. Hiel Bet-El sakini idi; buna görə də bu, Hielin Yerikonu yenidən qurmaq işini, kilsə qurmaq işi kimi peyğəmbərcəsinə vurğulayır.
The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”
“Laanat” nga Josue ginpahayag kaupod han kasaysayan han pakig-away ha Jerico, usa nga pakig-away nga diri masusumat nga waray pauroutro nga pag-ila han “pito ka higayon.”
In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.
1863-nyax, Moisespa yatiyäwipa jan ukax “juramentopax”, kunjamtix Eliasax uñacht’ayki ukhamaraki, ukat William Milleramp uñacht’ayatäkasax mä “maldición” apsüna. Moisesan yatiyäwipasa, Eliasan luräwipasa panpachaniw jan katuqatäkänti. Eliasax 1989 maran kutt’anïna, ukampis janiw Moisesamp mayachatäkänti 11 de septiembre de 2001 qhipürkamaxa. Uka yatiyäwix jichhakamax janïraw arxatatäkiti, ukampis wali suma ch’amanchatawa.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
«خۆزگەرانى ناپاک خۆیان دژى خودا ڕیزدەکەن. ئەوان بە هەمان هەناسەدا مەسیح و خودای ئەم جیهانە ستایش دەکەن. لە کاتێکدا بە ڕواڵەت بانگەشەی ئەوە دەکەن کە مەسیح وەردەگرن، باراباس باوەش پێدەکەن، و بە کردارەکانیان دەڵێن: “نە ئەم پیاوە، بەڵکو باراباس.” با هەموو ئەوانەی ئەم دێڕانە دەخوێنن ئاگاداربن. شەیتان شانازیی خۆی کردووە بەوەی کە دەتوانێت چی بکات. وا دەزانێت یەکگرتووییەکەی ئەوەی مەسیح نوێژی بۆ کرد کە لە کڵێسای خۆیدا هەبێت، هەڵبوەشێنێت. دەڵێت: “دەرئەچم و دەبمە ڕۆحێکی درۆزن بۆ ئەوەی هەر کەسم بتوانم بفریوم، ڕەخنە بگرم، و مەحکووم بکەم، و ساختەکاری بکەم.” با کوڕی فێڵ و شایەتحاڵی درۆ لەلایەن کڵێسایەک پێشوازى لێ بکرێت کە ڕووناکییەکی گەورەی هەبووە، بەڵگەیەکی گەورەی هەبووە، ئەوا ئەو کڵێسایە پەیامەکەی ئەوەی یەزدان ناردوویەتی فڕێ دەدات، و بانگەواز و گریمانەی بێهۆش و بیردۆزییە درۆینەکان و تیۆرییە درۆینەکان وەردەگرێت. شەیتان بە گەمژەییانەیان پێدەکەنێت، چونکە دەزانێت ڕاستی چییە.»
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Kwaṱa vhaṱanzi vhanzhi vha ḓo ima kha puluphithi dzashu vho fara luvhone lwa vhuporofita ha mazwifhi zwanḓani zwavho, lwo ṱuzwaho nga luvhone lwa hele ha Sathane. Arali u timatima na u sa tenda zwa ṱhogomelwa na u kuvhanganyiwa mbilu, vhashumeli vha fulufhedzeaho vha ḓo bviswa kha vhathu vhane vha humbula uri vha ḓivha zwinzhi-ngafhani. ‘Arali wo vha u tshi ḓivha,’ ha amba Kristo, ‘iwe-vho, naho hu nga vha nga ḓuvha ḽino ḽau, zwithu zwine zwa vha zwa mulalo wau! fhedzi zwino zwo dzumbama phanḓa ha maṱo au.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“لەگەڵ ئەوەشدا، بناغەی خودا بە جێگیری دەوەستێت. مەسیح ئەوانە دەناسێت کە هی ئەون. خزمەتکاری پیرۆزکراو دەبێت لە دەمی خۆیدا هیچ فێڵ و دوورویستییەک نەبێت. پێویستە وەک ڕۆژ ئاشکرا بێت، لە هەموو پیسییەکی خراپەوە پاک بێت. خزمەتکارییەکی پیرۆزکراو و ڕۆژنامەیەکی پیرۆزکراو هێزێک دەبن بۆ ئەوەی ڕووناکیی ڕاستی بەرەو ئەم نەوەیەی لاڕ و نەگونجاوەدا بدرەوشێنن. ڕووناکی، برايان، ڕووناکیی زیاترمان پێویستە. لە سییۆن کەڕەنایەک بژەنن؛ لە شاخی پیرۆز هۆشدارییەک بدەن. سوپای مەسیح کۆبکەنەوە، بە دڵە پیرۆزکراوەکانەوە، بۆ ئەوەی گوێ لەوە بگرن کە مەسیح بە گەلەکەی خۆی دەفەرموێت؛ چونکە ئەو ڕووناکیی زیاتر بۆ هەموو ئەوانە زیاد کردووە کە گوێ دەگرن. با چەکدار و ئامادە بن، و بەرەو شەڕ بەرزنەوە—بۆ یارمەتیی مەسیح دژ بە بەھێزان. خودا خۆی بۆ ئیسرائیل کار دەکات. هەر زمانێکی درۆزن بێدەنگ دەکرێت. دەستی فریشتەکان پیلانە فریودەرانەکان دەڕووخێنێت کە دروست دەکرێن. سەنگەرەکانی شەیتان هەرگیز سەرناکەون. سەرکەوتن هاودەم دەبێت لەگەڵ پەیامی سێهەمین فریشتە. هەروەک سەرکردەی سوپای مەسیح دیوارەکانی ئەریحا ڕووخاند، ئاواش گەلی مەسیح کە فەرمانەکانی دەپارێزن سەر دەکەون، و هەموو هێزە دژەکان شکست دەخۆن. نابێت هیچ کەسێک گلەیی لە خزمەتکارانی خودا بکات کە بە نامەیەکی لە ئاسمان نێردراو هاتون بۆ لایان. ئیتر زیاتر خەدەنگ لەسەریان مەگرن و مەڵێن: ‘زۆر دڵنیا و توندن؛ زۆر بە توندی قسە دەکەن.’ لەوانەیە بە توندی قسە بکەن؛ بەڵام ئایا پێویست نییە؟ خودا گوێی بیسەرەکان دەکات بە دەنگی ترسناک هاوار بدات ئەگەر گوێ لە دەنگی ئەو یان لە پەیامەکەی نەگرن. ئەو ئەوانەی سەرپێچی لە وشەی خودا دەکەن محکوم دەکات.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
«Шайтан бидэн ард түмний дунд биднийг зэмлэн буруушааж, алдаануудаа орхихыг уриалах ямар ч зүйл орж ирэхгүй байлгахын тулд боломжтой бүх арга хэмжээг авсан. Гэвч Бурханы гэрээг үүрэх нэгэн ард түмэн бий. Зарим нь бидний дундаас гарч, цаашид гэрээг үүрэхээ болино. Гэвч эдгээр нь үнэнийг саатуулан хаах хана босгож чадахгүй; учир нь үнэн эцсээ хүртэл урагшлан, дээшлэн явсаар байх болно. Өнгөрсөнд Бурхан хүмүүсийг босгосон, одоо ч Түүний тушаалыг биелүүлэхээр бэлтгэгдсэн, боломжийн цагийг хүлээн буй хүмүүс Түүнд бий—зуурмаг нь найрлагагүй шавраар шавсан хана мэт төдийхөн саад хязгаарлалтыг нэвтлэн гарах хүмүүс. Бурхан хүмүүс дээр Өөрийн Сүнсийг тавихад тэд ажиллана. Тэд Эзэний үгийг тунхаглана; тэд дуу хоолойгоо бүрээ мэт өргөнө. Тэдний гарт үнэн буурахгүй, хүч чадлаа алдахгүй. Тэд ард түмэнд нь тэдний гэм бурууг, Иаковын гэрт нь тэдний нүглийг харуулна.» Testimonies to Ministers, 409–411.