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.
Nan kòmansman ansyen Izrayèl literal la, epi tou nan kòmansman Izrayèl espirityèl modèn nan, nan travèse Lanmè Wouj la, epi apre sa nan gwo desepsyon an, yon seri tès pwogresif te kòmanse, ki finalman te rive nan dènye tès la. Echèk dènye tès sa a nan liv Resansman an ak nan istwa Millerit la make kòmansman yon mach k ap fèt nan dezè a.
“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.
“Pandan karantan ane, se enkredilite, bougonnen, ek rebelion ki ti bare ansyen Izrael antre dan pei Kanaan. Bann mem pese-la inn retar lantre Izrael modern dan Kanaan seles. Dan ni enn ni lot ka, se pa bann promes Bondie ki ti an defo. Se enkredilite, latasman ar lemonn, mank konsakrasyon, ek konfli parmi bann dimounn ki profes zot krwar dan Segner, ki finn gard nou dan sa lemond pese ek soufrans-la pandan telman bann lane.
“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.
“Nou ka oblije rete isit la nan mond sa a pandan anpil lòt ane ankò poutèt dezobeyisans, menm jan ak pitit Izrayèl yo; men poutèt Kris la, pèp Li a pa ta dwe ajoute peche sou peche lè yo mete sou kont Bondye konsekans pwòp move chemen aksyon pa yo.” Evangelism, 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.
Nan fen istwa ansyen Izrayèl la, menm jan ak nan kòmansman an, te gen yon pwosesis eprèv pwogresif ki te rive nan bout li lè ansyen Izrayèl literal la te mennen an kaptivite Babilòn. Nan fen Izrayèl espirityèl modèn nan, yo menm tou yo pral fè fas ak yon pwosesis eprèv pwogresif. Pwosesis sa a rive nan bout li lè Advantis Lawodise yo fin ranvèse anba lwa dimanch lan. Menm jan ak ansyen Izrayèl la, Izrayèl modèn nan pral mennen an kaptivite pa Babilòn espirityèl.
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.
Mouvman Millerit la, ki te kòmanse nan sans pwofetik an 1798 epi ki te fini ofisyèlman an 1863, se yon tip mouvman san karannkat mil yo ki te kòmanse an 1989 epi ki fini nan fèmti tan gras limanite a ak Dezyèm Vini Kris la. Ant fen mouvman Millerit la ak arive gran mouvman twazyèm zanj lan, se istwa legliz Laodiseyen Advantis Setyèm Jou a ki anrejistre legalman.
“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.
“Yon distans selman onz jou vwayaj te separe Sinai ak Kadès, sou fwontyè Kanaran; e se ak espwa pou yo antre byento nan bèl peyi a ke lame Izrayèl yo te reprann mach yo lè nwaj la finalman te bay siy pou yo vanse ankò. Jewova te fè mèvèy lè L te fè yo soti ann Ejip, e ki benediksyon yo pa t ap ka espere kounye a, lè yo te fè alyans fòmèlman pou yo aksepte Li kòm Souvren yo, epi yo te rekonèt yo kòm pèp chwazi Trèwo a?” 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.
Vwayaj kout yo a te vin tounen karant ane, akoz enkredilite yo ak dezobeyisans yo. Si yo te manifeste yon lafwa ki te chita sou gwo delivrans yo te resevwa lè yo te soti nan esklavaj, yo t ap byento travèse larivyè Jouden an epi antre nan Tè Pwomiz la. Premye obstak yo apre sa t ap menm obstak Jozye te abòde pita. Apre karant ane, Izrayèl literal te kite dezè a pou Tè Pwomiz la, epi Jeriko te premye pa yo; e li kanpe kòm yon senbòl pisans Bondye pou delivre tout moun ki kwè. Jeriko se tou senbòl travay mouvman Milèrit la te dwe konfwonte an 1863, men yo te retounen nan dezè a. Senbolis Eli a mare dirèkteman ak senbolis Jeriko a, e li enstriktif pou nou konsidere koneksyon istorik Eli te genyen ak Jeriko.
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.
Koulye a, rès zak Omri yo, sa li te fè, ak vanyans li te montre a, èske yo pa ekri nan liv kwonik wa Izrayèl yo? Se konsa Omri dòmi ak zansèt li yo, epi yo antere l nan Samari; epi Akab, pitit gason l lan, te gouvènen nan plas li. Epi nan trantwityèm ane Asa, wa Jida a, Akab, pitit gason Omri a, te kòmanse gouvènen sou Izrayèl; epi Akab, pitit gason Omri a, te gouvènen sou Izrayèl nan Samari pandan vennnde ane. Epi Akab, pitit gason Omri a, te fè sa ki mal devan Seyè a, plis pase tout moun ki te la anvan li. Epi sa te rive, kòm si se te yon bagay lejè pou li mache nan peche Jewoboram, pitit gason Nebat la, li pran Jezabèl, pitit fi Etbaal, wa Sidonyen yo, pou madanm li; epi li ale sèvi Baal, epi li adore li. Epi li leve yon lotèl pou Baal nan kay Baal la, kay li te bati nan Samari a. Epi Akab fè yon estati Achera; epi Akab te fè plis pou pwovoke Seyè a, Bondye Izrayèl la, pou l fache pase tout wa Izrayèl ki te la anvan li yo. Sou jou pa li yo, Iyèl, moun Betèl la, rebati Jeriko: li poze fondasyon li sou Abiram, premye pitit gason li, epi li mete pòtay li yo kanpe sou Segoub, pi piti pitit gason li a, dapre pawòl Seyè a, pawòl li te pale pa mwayen Jozye, pitit gason Noun lan. Epi Eli, Tichbit la, ki te pami moun ki te rete nan Galad yo, di Akab: Menm jan Seyè a, Bondye Izrayèl la, vivan, li menm devan ki moun mwen kanpe a, pa p gen ni lawouze ni lapli pandan ane sa yo, eksepte dapre pawòl mwen. 1 Wa 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.
Konfwontasyon Eli te genyen ak dye Achab ak Jezabèl yo sou Mòn Kamèl la te fèt kòm yon repons kont apostazi setyèm wa wayòm nò Izrayèl la, ki “te fè plis pou pwovoke Senyè a, Bondye Izrayèl la, fè kòlè, pase tout wa Izrayèl ki te vini anvan li yo.” Mo “pwovoke” a nan pasaj la se yon referans ak “jou pwovokasyon an” ki te reprezante pa dizyèm eprèv la nan Resansman katòz. Fason Achab te pwovoke Bondye a te reprezante dènye nan dis eprèv yo, ki te vini poutèt move rapò dis espyon yo nan Resansman katòz. Se poutèt sa, sa reprezante dènye eprèv la pou mouvman Millerit la, ak dènye eprèv la pou san karannkat mil yo.
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.
Se poutèt sa, jan Sentespri a di sa: Jodi a, si nou tande vwa li, pa fè kè nou di, tankou nan pwovokasyon an, nan jou tantasyon an nan dezè a. Ebre 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.
Nan “jou pwovokasyon” pwofetik Ahab te reprezante a, pwofèt Eli te priye pou, si sa te nesesè, Bondye ta fè jijman vin sou Izrayèl, pou pèp Li a te ka repanti de peche yo t ap patisipe ladan yo.
“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.’
“Pèp Izrayèl la te piti piti pèdi lakrent yo ak reverans yo pou Bondye, jiskaske pawòl li te bay atravè Jozye pa t gen okenn pwa pou yo ankò. ‘Nan jou pa l [Akab], Iyèl, moun Betèl la, te rebati Jeriko: li te poze fondasyon li sou Abiram, premye pitit gason li, epi li te leve pòtay li yo sou Segoub, pi piti pitit gason li, dapre pawòl Seyè a, pawòl li te pale pa Jozye, pitit gason Noun.’”
“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.
“Pandan Izrayèl t ap tonbe nan apostazi, Eli te rete yon pwofèt Bondye ki fidèl e ki vre. Nanm fidèl li te anpilman boulvèse lè li te wè jan enkredilite ak enfidelite t ap separe pitit Izrayèl yo byen vit ak Bondye, epi li te lapriyè pou Bondye sove pèp Li a. Li te sipliye pou Senyè a pa t rejte nèt pèp Li a ki t ap peche a, men pou, si sa te nesesè, Li ta reveye yo pa mwayen jijman pou mennen yo nan repantans, e pou Li pa t pèmèt yo ale pi lwen toujou nan peche, konsa pou yo pa pwovoke Li pou detwi yo antanke yon nasyon.”
“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.’
“Mesaj Seyè a te vin jwenn Eli pou l ale kote Akab avèk denonsyasyon jijman Li yo poutèt peche Izrayèl yo. Eli te vwayaje lajounen kou lannuit jouk li rive nan palè Akab la. Li pa t mande pèmisyon pou antre, ni li pa t tann pou yo anonse l fòmèlman. San Akab pa t atann sa ditou, Eli parèt devan wa Samari a ki te sezi, abiye ak rad graj pwofèt yo te konn mete anjeneral. Li pa bay okenn eskiz pou aparisyon brital li a, san envitasyon; men, pandan li leve men li yo vè syèl la, li afime avèk solanite devan Bondye vivan an, ki te fè syèl la ak tè a, jijman ki t ap vini sou Izrayèl: ‘Pa p gen ni lawouze ni lapli pandan ane sa yo, eksepte dapre pawòl mwen.’”
“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.
“Denonsyasyon sa a ki te fè moun sezi, konsènan jijman Bondye yo poutèt peche Izrayèl yo, tonbe tankou yon kout loraj sou wa aposta a. Li te parèt tankou yon moun paralize anba sezisman ak laterè; epi anvan li te kapab reprann li anba etònman li, Eli, san li pa tann pou wè efè mesaj li a, disparèt toudenkou menm jan li te vini an. Travay li se te pou l pale pawòl malè a ki soti nan men Bondye, epi tousuit li te retire kò li. Pawòl li te fèmen trezò syèl la, epi pawòl li te sèl kle ki te kapab louvri yo ankò.” Testimonies, volim 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.
Izrayèl te bliye ke Jozye te bay yo yon lòd sevè pou yo pa mele ak nasyon payen yo, epi pou yo pa janm rebati Jeriko. Byenke batay Jeriko a te yon gwo demonstrasyon pouvwa Bondye ak yon senbòl pwomès Bondye pou mennen pèp pa li a antre nan Tè Pwomiz la, te genyen tou yon peche, yon madichon, ak yon delivrans ki te asosye ak Jeriko. “Peche” a se te peche Akan, ki te anvi richès ak enfliyans Jeriko; “madichon” an te sou nenpòt moun ki ta rebati Jeriko; epi fanm jennès la, Rahab, te reprezante “delivrans” lan. Akan te anvi bèl rad Babilòn nan. Li te panse li te ka kache peche li, menm jan Adan ak Èv te chèche kache peche pa yo ak yon rad fèy fig frans. Akan te anvi pwosperite Jeriko te reprezante a, epi li te vle asosye tèt li ak Babilòn.
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.
Jériko parèt kòm yon senbòl travay pote mesaj twazyèm zanj lan bay lemonn, men li pote tou yon avètisman kont peche renmen ak mete konfyans nan lemonn. Senbòl Jériko a genyen tou yon madichon kont rebati Jériko, epi Rahab reprezante moun ki toujou nan Babilòn ki soti lè gwo rèl twazyèm zanj lan pwoklame.
“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.
“Nanm fidèl Éli te aflije. Endiyasyon li te leve, e li te jalou pou glwa Bondye. Li te wè Izrayèl te plonje nan yon apostazi terib. E lè li te sonje gwo bagay Bondye te fè pou yo, li te anvayi pa lapenn ak sezisman. Men tout sa te tonbe nan bliye nan pami majorite pèp la. Li te parèt devan Seyè a, epi, ak nanm li tòde anba gwo angois, li te sipliye L pou L sove pèp Li a, si sa dwe fèt menm pa jijman. Li te sipliye Bondye pou L kenbe lawouze ak lapli lwen pèp engra Li a, trezò syèl la yo, pou Izrayèl apostazi a ta gade pou gremesi bò kote dye pa yo, zidòl yo an lò, an bwa, ak an wòch, solèy la, lalin nan, ak zetwal yo, pou wouze tè a, anrichi li, epi fè l donnen an abondans. Seyè a te di Éli ke Li te tande lapriyè li e ke Li t ap kenbe lawouze ak lapli lwen pèp Li a jiskaske yo tounen vin jwenn Li avèk repantans.”
“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.
“Bondye te veye pèp Li a yon fason espesyal kont melanje ak nasyon idolatr yo ki te bò kote yo, pou kè yo pa t vin twonpe pa bwa sakre ak tanpèt yo, tanp ak lotèl yo, ki te òganize nan fason ki pi chè, ki pi atiran, pou pèvèti sans yo, konsa Bondye ta vin ranplase nan lespri pèp la.
“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.’
“Vil Jeriko a te livre a idolatri ki te pi egzajere a. Moun ki t ap viv ladan yo te trè rich, men tout richès Bondye te ba yo, yo te konsidere yo kòm kado bondye pa yo. Yo te gen lò ak ajan an abondans; men, menm jan ak pèp ki te la anvan Delij la, yo te kòwonpi e yo te blasfematè, e yo te joure e pwovoke Bondye syèl la pa zèv mechanste yo. Jijman Bondye yo te leve kont Jeriko. Se te yon fò. Men, Kòmandan lame Seyè a li menm te vini soti nan syèl la pou dirije lame syèl la nan yon atak sou vil la. Zanj Bondye yo te pran gwo miray yo e yo te fè yo tonbe atè. Bondye te di vil Jeriko t ap madichonnen e tout moun te dwe peri eksepte Rahab ak moun lakay li yo. Moun sa yo te dwe sove poutèt favè Rahab te montre anvwaye Seyè a. Pawòl Seyè a te di pèp la konsa: ‘E nou menm, kenbe tèt nou nèt ale lwen bagay madichonnen an, pou nou pa fè tèt nou vin madichonnen lè nou pran nan bagay madichonnen an, epi pou nou pa fè kan Izrayèl la vin anba madichon ni mete twoub ladan l.’ ‘E Jozye te fè yo sèmante nan tan sa a, li t ap di: Madichonnen devan Seyè a se nonm ki leve pou l rebati vil sa a, Jeriko: se sou premye pitit gason li li va poze fondasyon li, e se sou pi piti pitit gason li li va leve pòtay li yo.’”
“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.
Bondye te pran anpil prekosyon konsènan Jeriko, pou pèp la pa t kite bagay moun ki t ap viv la yo te adore yo sedui yo, epi pou kè yo pa t detounen lwen Bondye. Li te pwoteje pèp Li a pa kòmandman ki te pi klè e ki pi fèm; men, malgre avètisman solanèl Bondye te bay pa bouch Jozye, Akan te pran odas pou l vyole l. Avari li te pouse l pran nan trezò Bondye te entèdi l manyen yo, paske madichon Bondye te sou yo. E poutèt peche nonm sa a, Izrayèl Bondye a te vin fèb tankou dlo devan lènmi yo.
“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.’
Jozye ak ansyen Izrayèl yo te nan gwo detrès. Yo te kouche devan lach Bondye a avèk imilite ki pi pwofon, paske Seyè a te an kòlè kont pèp Li a. Yo te priye epi yo te kriye devan Bondye. Seyè a te pale ak Jozye: “Leve; poukisa ou kouche konsa sou figi ou? Izrayèl fè peche, epi yo vyole alyans Mwen an ke Mwen te kòmande yo a; paske yo menm pran nan bagay madichonnen an, yo vòlè tou, yo kache sa tou, epi yo mete l menm pami pwòp afè pa yo. Se poutèt sa pitit Izrayèl yo pa t kapab kanpe devan lènmi yo, men yo te vire do yo devan lènmi yo, paske yo te vin madichonnen; Mwen p ap avèk nou ankò, sof si nou detwi bagay madichonnen an nan mitan nou.”
“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.
“Mwen te wè yo montre m ke Bondye la a fè yon ilistrasyon sou fason Li konsidere peche pami moun ki deklare yo se pèp Li a ki kenbe kòmandman Li yo. Moun sa yo Li te onore yon fason espesyal lè yo te temwen manifestasyon remakab pouvwa Li, menm jan ak Izrayèl tan lontan an, epi ki, malgre sa, ta rive neglije enstriksyon klè Li yo, va tonbe anba kòlè Li. Li ta vle anseye pèp Li a ke dezobeyisans ak peche se bagay ki ofanse Li anpil anpil e yo pa dwe konsidere yo avèk lejè.” Testimonies, volim 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.
Istwa Jeriko a gen ladan l avètisman pou nou pa mete konfyans nou nan fòs ak glwa vil mechan e rich la jan yo parèt. Yon “vil” nan pwofesi Bib la se yon wayòm, epi Akan te pran yon rad Babilonyen. Pwofetikman, yon rad reprezante karaktè; konsa, nan “dènye jou yo,” lefèt ke Akan te kache rad Babilòn nan reprezante yon dezi kache pou posede karaktè Babilòn espirityèl la. Karaktè a, oswa imaj Babilòn espirityèl la, se sa Etazini anvi lè li mete legliz ak leta ansanm.
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.
Lè yo te vin fas ak posiblite pou jèn mouvman Millerit la te ka konskri nan Lagè Sivil la, e pandan yo te rekonèt nesesite òganizasyon an, dirijan mouvman an te vin lye legalman ak nasyon rich sa a, nasyon yo pa t dwe janm asimile tèt yo avè l. Menm Konstitisyon peyi rich sa a te tabli ke li pa t janm nesesè pou yon legliz konekte ak leta. Te gen denominasyon ki te egziste pandan peryòd mouvman Millerit la, e ki egziste toujou jounen jodi a; kèk nan denominasyon sa yo pa janm antre nan relasyon legal avèk gouvènman Etazini, epi chwa yo te fè pou yo pa tabli relasyon sa a pa t janm, nan okenn fason, anpeche yo òganize legliz pa yo respektivman.
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.
Byen lontan apre Jozye te mennen batay Jeriko a, nan epòk Akab la, tout avètisman konsènan apostazi Akan an ak destriksyon Jeriko a te fin tonbe nan bliye nan mitan pèp Bondye a ki te tonbe nan apostazi. Eli te priye Bondye, li te mande pou, si sa te nesesè, jijman Bondye yo ta egzèse pou mennen pèp Li a nan repantans. Lè Malachi ekri dènye pawòl Ansyen Testaman an, pwomès la plase nan kontèks kote Seyè a ap frape mond lan ak yon madichon. Madichon ki te asosye ak Jeriko a, te sou nenpòt moun ki ta rebati Jeriko. Madichon an te sou nenpòt ki, tankou Akan, ta vle mete konfyans yo nan richès ak abondans ki te asosye ak Jeriko. “Peche” Akan an reprezante dezi kache, ki pa sanktifye, andedan kè a, pou mete rad Babilòn nan sou li. “Madichon” an te pou zak ki ta mete dezi enteryè sa yo an aplikasyon.
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.
Mesaj Miller la te mesaj Eli a pou tan pa l, e Lagè Sivil la te reprezante jijman ki akonpaye mesaj Eli a. Nan mitan Lagè Sivil la an 1863, Advantis milerit la te rebati Jeriko, jan sa temwaye pa detay madichon Jozye te pwononse sou nenpòt moun ki ta fè sa.
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.
Epi Jozye te fè yo sèmante nan tan sa a, li di: Madichon pou nonm lan devan Seyè a, ki leve pou rebati lavil Jeriko sa a: se sou premye pitit gason li l ap poze fondasyon li, e se sou pi piti pitit gason li l ap mete pòtay li yo. Jozye 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.
Mo “te fè nou sèmante” a nan lòd Jozye a se alafwa yon sèman ak yon madichon. Madichon si nou vyole lòd Jozye a, epi benediksyon si nou kenbe sèman an. Mo yo tradui kòm “te fè nou sèmante” a tradui tou kòm “sèt fwa” nan Levitik vennsis. Sèman ak madichon Moyiz la, jan Danyèl eksprime sa nan chapit nèf la, gen rapò ak rebati Jeriko.
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.
Wi, tout Izrayèl te transgrese lwa ou a, menm lè yo te vire do bay li, pou yo pa t obeyi vwa ou; se poutèt sa madichon an vide sou nou, ansanm ak sèman ki ekri nan lwa Moyiz, sèvitè Bondye a, paske nou peche kont li. Danyèl 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.
Sè White te di: “Bondye te pran anpil prekosyon konsènan Jeriko, pou pèp la pa ta vin sedwi pa bagay moun ki t ap viv la yo te adore yo, e pou kè yo pa ta detounen kite Bondye.” Bondye te pran anpil prekosyon nan akonpli destriksyon Jeriko a; se poutèt sa, Li te pran anpil prekosyon tou nan fè ekri avètisman Achan te reprezante a. Li te pran swen nan fè ekri madichon ki te makonnen ak rebati Jeriko, e Li te pran swen tou nan defini taktik diven yo te itilize pou fè miray yo tonbe.
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.
Se te sètènman Jezi, antanke Chèf lame Senyè a, ki te dirije zanj yo pou fè miray Jeriko yo tonbe; e pa gen anyen ki fèt pa aksidan nan Pawòl Bondye a. Men, nan ka sa a, pwofètès la di nou ke “Bondye te trè presi konsènan Jeriko.” Pandan sèt jou, yo te pote lach la toutotou vil la, epi yon jou se yon ane nan pwofesi. Prensip sa a te anrejistre nan kòmansman karant ane pwomnad nan dezè a, epi nan fen karant ane sa yo, yo te fè wonn Jeriko pandan sèt jou.
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.
Apre kantite jou nou te egzamine peyi a, sètadi karant jou, chak jou pou yon ane, n ap pote inikite nou yo pandan karant ane, epi n ap konnen vyolasyon pwomès mwen an. Resansman 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.
Pandan sèt jou, yo te pote lach la alantou vil la, epi sou setyèm jou a yo te fè l fè wonn vil la “sèt fwa.” Sa bay de temwen pwofetik ki montre Jeriko gen rapò ak “sèt fwa” ki nan sèman Moyiz la. Pèp alyans Bondye a se prèt, epi sèt prèt te kònen sèt twonpèt.
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.
Nou menm tou, tankou wòch vivan, y ap bati nou ansanm pou nou tounen yon kay espirityèl, yon prètriz sen, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa Jezi Kris la. 1 Pyè 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.
Yon twonpèt reprezante swa yon mesaj avètisman, oswa yon jijman, oswa yon apèl pou yon konvokasyon sen, selon kontèks kote li parèt la. Nan dènye jou yo, se pou gadyen yo soufle yon twonpèt, menm jan Millerit yo te soufle l nan istwa pa yo. Prèt yo reprezante gadyen ki sou miray Siyon yo, ki soufle yon twonpèt pou avèti pèp Bondye a konsènan yon jijman k ap vini, pandan y ap rele menm pèp sa a tou pou vin nan yon konvokasyon sen.
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.
Sonne twonpèt la nan Siyon, epi fè alam lan sonnen sou mòn apa pou mwen an; se pou tout moun ki rete nan peyi a tranble; paske jou Senyè a ap vini, paske li toupre anpil … Sonne twonpèt la nan Siyon, mete yon jèn apa, rele yon asanble solanèl: Rasanble pèp la, mete kongregasyon an apa, rasanble granmoun aje yo, rasanble timoun yo, ak moun k ap tete yo; se pou nonm marye a soti nan chanm li, epi lamarye a soti nan chanm li. Se pou prèt yo, sèvitè Senyè a, kriye ant galri a ak lotèl la, epi se pou yo di: Epaye pèp ou a, O Senyè, epi pa lage eritaj ou a bay wont, pou nasyon payen yo pa domine sou yo; poukisa yo ta di nan mitan pèp yo: Kote Bondye yo a? Jowèl 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!
Mesaj twonpèt la se mesaj Eli a. Tout divès itilizasyon mo “sèt” la nan Jozye chapit sis la, se menm mo a oswa yon dérivé ki gen rapò ak mo ki tradui kòm “sèt fwa” nan Levitik vennsis. Men, plat fab yo sèvi pa teyolojyen Laodise yo pretann ke mo ki tradui kòm “sèt fwa” nan Levitik vennsis la sèlman reprezante plenitid pouvwa, oswa konplètid, oswa kèk lòt varyasyon san sans nan refi yo fè ke Miller te gen rezon lè li te aplike yon valè nimerik a mo ki tradui kòm “sèt fwa” a. Prèt yo te mennen pèp la ozalantou lavil la sèt fwa, pa ann antye oswa nèt alantou Jeriko. Mo ki tradui kòm “sèt fwa” a reprezante yon valè nimerik!
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.
Nan Jeriko, lè pèp la te rele byen fò, sa te reprezante gran rèl san karantkat mil yo, ki koupe soti nan mòn lan san men, nan Danyèl chapit de a, ki frape estati a epi kraze l an miyèt moso.
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.
Epi nan jou wa sa yo, Bondye syèl la va tabli yon wayòm ki p ap janm detwi; e wayòm nan p ap kite pou lòt pèp, men li va kraze an miyèt moso epi li va fini ak tout wayòm sa yo, e li menm li va kanpe pou tout tan. Paske ou te wè wòch la te koupe soti nan mòn lan san men, e li te kraze an miyèt moso fè a, kwiv la, ajil la, ajan an, ak lò a; gran Bondye a fè wa a konnen sa ki gen pou rive apre sa; e rèv la sèten, e entèpretasyon li a asire. Danyèl 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.
Bondye te pran anpil prekosyon pou l te site metal presye yo ki te jwenn nan Jeriko kòm lò, ajan, kwiv ak fè. Sou plan pwofetik, ajil la reprezante pèp Bondye a, jan sa te prefigire pa Rahab. Jeriko reprezante fen tout wayòm sou latè pandan gran rèl san karannkat mil yo.
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.
Men tout ajan an, ak lò a, ak veso an kwiv ak an fè yo, yo mete apa pou Seyè a: yo pral antre nan trezò Seyè a. Jozye 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.
Jéricho représente l’œuvre de la conquête de la Terre promise, laquelle préfigure l’œuvre du puissant mouvement du troisième ange. Cette œuvre comprend un avertissement, une malédiction et le salut de ceux qui sont en dehors de la sacrificature, comme le représente la prostituée 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.
“Madichon” pwofetik Jozye a te vin akonpli pita nan jou Akab ak Eli. Madichon ki te pwononse kont rebati Jeriko a te gen prediksyon espesifik sa a: nonm ki t ap fè sa a t ap pèdi pi piti pitit gason li lè li t ap monte pòtay Jeriko yo, epi li t ap pèdi premye pitit gason li lè li t ap poze fondasyon vil la. Nan tan Eli a, Iyèl, moun Betèl la, te akonpli pwofesi sa a; pi piti pitit gason li te mouri lè li te monte pòtay yo, epi premye pitit gason li te mouri lè li te poze fondasyon yo. “Madichon” ki asosye ak mesaj Eli a te reprezante pa travay rebati Jeriko.
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.
Gade, m ap voye ba nou Eli, pwofèt la, anvan vini gwo e terib jou Senyè a. Epi l ap fè kè papa yo tounen vin jwenn pitit yo, ak kè pitit yo tounen vin jwenn papa yo, pou m pa vini frape tè a ak yon madichon. Malachi 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.
Madichon istwa Millerite la ki te asosye ak mesaj Eli Miller la te predi pa Jozye epi li te akonpli nan tan Eli ak Akab.
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.
Nan jou li yo, Hiyèl, moun Bètèl la, rebati Jeriko; li poze fondasyon li sou Abiram, premye pitit gason li a, epi li mete pòtay li yo kanpe sou Segoub, pi piti pitit gason li a, dapre pawòl Seyè a, pawòl li te pale pa Jozye, pitit gason Noun. 1 Wa 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.
Madichon ki mare sou rebati Jeriko a pa kapab separe ak manifestasyon puisans Bondye te egzèse lè Li te fè miray Jeriko yo tonbe. Sè White te di: “Moun sa yo Li onore espesyalman lè Li fè yo temwen demonstrasyon remakab puisans Li, menm jan ak ansyen Izrayèl, epi ki, malgre sa, oze neglije enstriksyon klè Li yo, va sibi kòlè Li.” Millerit yo te fèk patisipe nan manifestasyon puisans Bondye a ki te rive nan pik li ak Kri Mitan Lannwit lan, men yo te rejte sèman Moyiz la konsènan sèt fwa yo, ke Danyèl idantifye tou kòm madichon Moyiz la.
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.
Nan Pawòl Bondye a, non yo se yon senbòl karaktè, epi non nonm ki te rebati Jeriko a, ansanm ak non premye pitit gason li ak pi piti pitit gason li, bay anpil enfòmasyon. Hiel vle di Bondye vivan ki gen fòs, e sa sijere ke Hiel te yon disip Bondye vivan an. Lefètke yo idantifye li kòm yon moun Betèl, sa idantifye li ak legliz la. Abiram, premye pitit li a, vle di papa wotè, nan sans pou yo egzalte l epi leve l anlè. Pi piti pitit gason li a, Segub, vle di wo, epi egzalte ak leve anlè. Tout twa non sa yo reprezante eleman nan karaktè Bondye, men nan kontèks pwofesi yo te akonpli a, yo reprezante yon nonm ki t ap leve tèt li epi egzalte tèt li pi wo pase Bondye Toupisan an ki te fè Jeriko tonbe. Yon “pòtay” nan pwofesi reprezante yon legliz.
“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.
“Pou nanm imil la ki kwè, kay Bondye sou tè a se pòt syèl la. Chante louwanj la, lapriyè a, pawòl yo pale pa reprezantan Kris yo, se mwayen Bondye tabli pou prepare yon pèp pou legliz ki anwo a, pou adorasyon ki pi wo sa a kote pa gen anyen ki sal ka antre.” Testimonies, volume 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.
Kòmansman travay pou etabli yon legliz te kòmanse an 1860, jan istoryen Advantis yo, tankou Arthur White, pitit pitit Ellen White la, temwaye sa.
“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.
“Byenke Ellen White te ekri e te pibliye ase long sou nesesite lòd nan jesyon travay legliz la (gade Early Writings, 97–104), epi byenke James White te kontinye mete nesesite sa a devan kwayan yo nan diskou ak atik nan Review, legliz la te pran tan pou l aji. Sa ki te prezante an tèm jeneral yo te byen resevwa, men lè sa te rive pou tradui sa an yon bagay konstriktif, te gen rezistans ak opozisyon. Kout atik James White yo nan mwa fevriye te souke pa piti kèk moun soti nan satisfaksyon pwòp tèt yo, e kounye a anpil pawòl t ap pale sou sa.”
“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, k ap travay avèk White nan Michigan, se te premye moun ki reponn. Pawòl li yo te afimatif, men yo te sou yon ton defansif:
“‘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.’
“‘Yon moun di, si nou òganize tèt nou yon fason pou nou ka posede byen dapre lalwa, nou pral vin fè pati Babilòn. Non; mwen konprann gen yon gwo diferans ant lefèt ke nou nan yon pozisyon kote nou ka pwoteje byen nou dapre lalwa ak lefèt ke nou sèvi ak lalwa pou pwoteje epi fè respekte opinyon relijye nou yo. Si li mal pou pwoteje byen legliz la, poukisa li pa ta mal tou pou moun endividyèlman posede nenpòt byen legalman?—Review and Herald, 8 mas 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 te fini deklarasyon li nan Review la, li te mete kestyon bezwen òganizasyon enterè piblikasyon yo devan legliz la ak pawòl sa yo: ‘Si gen moun ki gen objeksyon kont sijesyon nou yo, èske yo ta tanpri ekri yon plan selon ki nou menm kòm yon pèp ka aji?’—Ibid., 23 fevriye 1860. Premye minis ki t ap travay deyò nan chan an pou reponn se te R. F. Cottrell, yon editè korespondan fèm nan Review la. Reyaksyon imedya li te klèman negatif:”
“‘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.
“‘Frè White mande frè yo pou yo pale konsènan pwopozisyon li a pou asire pwopriyete legliz la. Mwen pa konnen egzakteman ki mezi li gen entansyon pran nan sijesyon sa a, men mwen konprann se pou nou enkòpore kòmsadwa kòm yon òganizasyon relijye selon lalwa. Pou pati pa m, mwen panse sa t ap mal pou nou “fè nou yon non,” paske se sa ki chita nan fondasyon Babilòn. Mwen pa panse Bondye t ap apwouve sa.—Ibid., 22 mas 1860.” Arthur White, Ellen G. White, volim 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.
James White te kòmanse efò li pou l vin yon legliz an 1860, e yon legliz reprezante pa yon “pòtay”. Ellen White di sa konsènan ane 1860.
“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.
“An 1860, lanmò te travèse papòt lakay nou, e li te kase pi jèn branch pyebwa fanmi nou an. Ti Herbert, ki te fèt 20 septanm 1860, te mouri 14 desanm nan menm ane a.” Testimonies, volim 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.
An 1863, fanmi White la te pèdi pi gran pitit gason yo tou. Apre li te fin jwe e li te vin twò cho, li antre nan chanm kote yo t ap prepare tablo twal yo, epi li pran yon ti dòmi sou kèk moso twal mouye yo t ap sèvi nan preparasyon tablo yo. Tablo 1843 ak 1850 yo reprezante fondasyon mouvman Millerit la. Tablo ki te pwodui an 1863 la reprezante yon rejè “sèt fwa” Levitik vennsis la jan sa te deja reprezante sou de tablo Abakouk yo. Li prezante yon mesaj fondamantal kontrefè.
“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:
“Lè vandredi 27 novanm [1863], paran yo rive Topsham, yo jwenn twa pitit gason yo ansanm ak Adelia ap tann yo nan estasyon an. Yo tout te parèt an bon sante, eksepte Henry, ki te gen yon rim. Men, madi ki te vin apre a, 1ye desanm, Henry te malad grav ak nemoni. Plizyè ane apre, Willie, ti frè li a, te rakonte istwa a ankò konsa:”
‘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.
“Pandan paran yo te absan, Henry ak Edson, anba sipèvizyon Frè Howland, t ap travay avèk anpil aktivite pou yo monte tablo yo sou twal, pare pou vann. Yo t ap travay nan yon lokal komèsyal yo te lwe, apeprè yon blòk lwen kay Howland yo. Finalman yo te gen yon ti repo pandan kèk jou pandan yo t ap tann yo voye tablo soti Boston.... Lè li [Henry] te retounen apre yon long mach bò larivyè a, san reflechi li lonje kò l epi li dòmi sou kèk moso twal mouye yo te itilize pou sèvi kòm dèyè tablo papye yo. Yon van frèt t ap antre pa yon fenèt ki te louvri. Endiskresyon sa a lakòz li pran yon rim grav.” Arthur White, Ellen G. White, volim 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.
Nan ane 1863, mouvman Millerit la te fini avèk fòmasyon yon legliz ak rejè verite fondamantal yo ki te reprezante sou de tablo Abakouk yo. Dirijan prensipal la, jan Hiel, Betelyen an, te sèvi kòm tip li, te kòmanse travay pou mete kanpe pòtay yo an 1860, e li te pèdi pi piti pitit gason li poutèt sa. Nan ane 1863, tablo kontrefè yo te vin tounen kote repo kote pi gran pitit gason Hiel la te fè yon ti dòmi. Li te pran frèt e li te mouri menm ane a. Lanmò li te lye dirèkteman ak lefèt ke li te dòmi sou tablo yo ki t ap pwodui lè sa a. Men tablo ki t ap pwodui an 1863 la, se te kontrefason fondasyon Eli te leve a, fondasyon Miller te reprezante a.
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.
Kòmandman Jozye te bay kont rebati Jeriko a te eksprime ak mo “adjure” la. Li reprezante yon sèman ak yon madichon, e se menm mo yo tradui kòm “sèt fwa” nan Levitik venntsis. Se madichon ki akonpaye mesaj Eli a, e madichon sa a te akonpli an 1860 ak 1863 lè Advantis milerit la te rebati Jeriko atravè fòmasyon yon legliz legal ak rejè wòch Miller la ki fè moun bite. Iyèl te yon moun lavil Bètèl, konsa sa mete anfaz pwofetikman sou travay Iyèl la nan rebati Jeriko, kòm travay pou bati yon legliz.
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.”
“Madichon” Jozye a te pwoklame anrapò ak istwa batay Jeriko a, yon batay yo pa ka rakonte san yo pa repete mansyone “sèt fwa.”
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.
An 1863, mesaj oswa “sèman” Moyiz la, jan Eli te prezante li, epi jan William Miller te reprezante li, te pwodui yon “madichon.” Ni mesaj Moyiz la ni travay Eli a te rejte. Eli te retounen an 1989, men li pa t rekonekte ak Moyiz jouk apre 11 Septanm 2001. Enfòmasyon sa a poko defann, men li enpekab.
“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.
“Minis ki pa sanktifye yo ap mete tèt yo an opozisyon kont Bondye. Yo ap fè lwanj pou Kris ak pou dye mond sa a nan menm souf la. Pandan y ap deklare yo resevwa Kris, yo anbrase Barabas, epi pa aksyon yo yo di: ‘Se pa Nonm sa a, men Barabas.’ Se pou tout moun ki li liy sa yo pran prekosyon. Satan fè grandizè sou sa li kapab fè. Li panse l ap kraze inite Kris te priye pou li ta ka egziste nan legliz Li a. Li di: ‘M ap soti, e m ap yon lespri mansonjè pou m twonpe sila mwen kapab yo, pou m kritike, epi kondannen, epi defòme laverite.’ Se pou pitit twonpri ak fo temwayaj la jwenn akèy nan yon legliz ki te resevwa gwo limyè, gwo prèv, epi legliz sa a ap rejte mesaj Senyè a te voye a, epi l ap resevwa deklarasyon ki pi san rezon yo, ak fo sipozisyon ak fo teyori. Satan ap ri foli yo, paske li konnen kisa verite a ye.”
“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.’
“Anpil moun pral kanpe nan chaire nou yo ak flanbo fo pwofesi a nan men yo, limen apati flanbo enfènal Satan an. Si yo nouri dout ak enkredilite, yo pral retire minis fidèl yo nan mitan pèp la ki panse yo konnen anpil bagay. ‘Si ou te konnen,’ Kris la te di, ‘ou menm tou, omwen nan jou pa w sa a, bagay ki pou lapè ou! Men kounye a yo kache devan je ou.’”
“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.
“Men, fondasyon Bondye a rete fèm. Senyè a konnen moun ki pou Li yo. Minis ki sanktifye a pa dwe gen okenn twonpri nan bouch li. Li dwe ouvè tankou lajounen, lib anba tout tach mechanste. Yon ministè ak yon laprès sanktifye pral yon pouvwa pou fè limyè verite a klere sou jenerasyon derespekte sa a. Limyè, frè m yo, plis limyè nou bezwen. Sonnen twonpèt la nan Siyon; fè alam lan tande sou mòn sen an. Rasanble lame Senyè a, ak kè sanktifye, pou yo tande sa Senyè a pral di pèp Li a; paske Li ogmante limyè pou tout moun ki va tande. Se pou yo ame epi ekipe, epi monte nan batay la—pou ede Senyè a kont pwisan yo. Bondye Li menm pral travay pou Izrayèl. Tout lang k ap bay manti pral fèmen bouch yo. Men zanj yo pral ranvèse plan twonpe yo k ap fòme. Ranpa Satan yo p ap janm triyonfe. Viktwa pral akonpaye mesaj twazyèm zanj lan. Menm jan Kòmandan lame Senyè a te kraze miray Jeriko yo, konsa tou pèp Senyè a ki kenbe kòmandman yo pral triyonfe, epi tout eleman ki opoze yo pral bat. Pa kite okenn nanm plenyen kont sèvitè Bondye yo ki vin jwenn yo ak yon mesaj ki soti nan syèl la. Pa kontinye chèche defo lakay yo ankò, pandan n ap di: ‘Yo twò kategorik; yo pale twò fò.’ Yo ka pale fò; men èske sa pa nesesè? Bondye pral fè zòrèy moun k ap tande yo sonnen si yo pa koute vwa Li oswa mesaj Li. Li pral denonse moun ki reziste pawòl Bondye a.”
“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.
“Satan te pran tout mezi posib pou anyen pa ta vini nan mitan nou kòm yon pèp pou repwoche nou, korije nou, epi egzòte nou pou nou mete erè nou yo lwen. Men, gen yon pèp ki va pote lach Bondye a. Gen kèk ki va soti pami nou ki pap pote lach la ankò. Men, sa yo pa kapab bati miray pou anpeche laverite a; paske li va kontinye vanse epi monte jouk nan lafen. Nan tan pase, Bondye te leve moun, e li toujou gen moun opòtinite k ap tann, pare pou fè sa Li mande yo—moun ki va travèse restriksyon ki pa anyen plis pase miray yo pase ak mòtye ki pa bon. Lè Bondye mete Lespri Li sou moun, yo va travay. Yo va pwoklame pawòl Senyè a; yo va leve vwa yo tankou yon twonpèt. Laverite a pap diminye ni pèdi pisans li nan men yo. Yo va montre pèp la transgresyon li yo, epi kay Jakòb la peche li yo.” Témoignages aux ministres, 409–411.