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.
Na mmalite nke Izrel ochie n’ezie, nakwa na mmalite nke Izrel ime mmụọ nke oge a, n’ịgafe Oké Osimiri Uhie, ma emesịa n’oge nnukwu ndakpọ olileanya ahụ, usoro ule na-aga n’ihu bidoro, bụ́ nke n’ikpeazụ rutere n’ule ikpeazụ ahụ. Ịda n’ule ikpeazụ ahụ n’akwụkwọ Ọnụ Ọgụgụ nakwa n’akụkọ ihe mere eme nke ndị Millerite na-egosi mmalite nke ịwagharị n’ọzara.
“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.
“Ruo afọ iri anọ, ekweghị ekwe, ntamu-obi, na nnupụisi mechiri Izrel oge ochie ụzọ ịbanye n’ala Kenan. Otu mmehie ndị a kwa egbuola oge nbata Izrel nke oge a n’ime Kenan nke eluigwe. N’ọnọdụ nke ọ bụla, nkwa Chineke abụghị ndị kpatara njehie ahụ. Ọ bụ ekweghị ekwe, ịhụ ụwa n’anya, enweghị ido onwe ha nsọ, na esemokwu dị n’etiti ndị nke Onyenwe anyị nke na-ekwu na ha bụ ndị Ya, ka debere anyị n’ụwa a nke mmehie na iru uju ọtụtụ afọ ndị a.”
“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.
“O nwere ike ịdị mkpa ka anyị nọrọ ebe a n’ụwa a ọtụtụ afọ ndị ọzọ n’ihi nnupụisi, dịka ụmụ Izrel mere; ma n’ihi Kraịst, ndị Ya ekwesịghị ịgbakwunye mmehie n’elu mmehie site n’itinye Chineke ebubo n’ihi nsonaazụ nke ụzọ omume ọjọọ nke ha onwe ha.” 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.
Ná ngwụsị akụkọ ihe mere eme nke Izrel oge ochie, dị ka ọ dị ná mmalite, e nwere usoro nnwale na-aga n’ihu nke kwụsịrị mgbe e duuru Izrel nkịtị nke oge ochie n’ọlụ n’agha gaa na Babilọn. Ná ngwụsị Izrel ime mmụọ nke oge a, ha onwe ha kwa ga-eche ihu usoro nnwale na-aga n’ihu. Usoro ahụ na-akwụsị mgbe a kwaturu ndị Adventist Laodisia n’iwu Sọnde. Dị ka ọ dị n’ebe Izrel oge ochie nọ, a ga-eburu Izrel nke oge a n’agha n’aka Babilọn ime mmụọ.
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.
Mmegharị Millerite nke malitere n’amụma n’afọ 1798, ma kwụsị n’ụzọ gọọmentị n’afọ 1863, na-anọchite anya mmegharị nke puku iri anọ na anọ ahụ nke malitere n’afọ 1989 ma kwụsị na mmechi oge amara mmadụ na Ọbịbịa nke Abụọ nke Kraịst. N’etiti njedebe nke mmegharị Millerite na mbata nke mmegharị dị ike nke mmụọ-ozi nke atọ, ka akụkọ ihe mere eme nke chọọchị Seventh-day Adventist nke Laodisia debanyere n’iwu dị.
“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.
“Naanị ebe dị anya nke ije ụbọchị iri na otu dị n’etiti Saịnaị na Kadesh, n’ókè-ala Kenean; ma ọ bụkwa n’olileanya nke ịbanye ngwa ngwa n’ala ọma ahụ ka ìgwè ndị Izrel maliteghachiri ije ha mgbe igwe ojii ahụ mesịrị nye akara maka ịga n’ihu. Jehova arụwo ọrụ ebube n’iweta ha site n’Ijipt, ọ̀ bụzikwa ngọzi dị aṅaa ka ha na-agaghị atụ anya ugbu a ebe ha ji nkwekọrịta kpọmkwem kwe ka Ha bụrụ Ọkparaeze ha, ma a nabatakwala ha dị ka ndị a họpụtara nke Onye Kasị Elu?” 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.
Njem dị mkpirikpi ha mechara bụrụ afọ iri anọ n’ihi ekweghị-ekwe na nnupụisi ha. Ọ bụrụ na ha egosila okwukwe nke e hiwere n’elu mgbapụta ukwu ahụ e wepụtara ha n’ohu, ha gaara agafe Osimiri Jọdan n’oge na-adịghị anya ma banye n’Ala Nkwa ahụ. Ihe mgbochi mbụ ha ga-ezute mgbe ahụ gaara abụ otu ihe mgbochi ahụ Jọshụa mesịrị lụrụ ọgụ ya. Mgbe afọ iri anọ gasịrị, Izrel nkịtị hapụrụ ọzara ahụ gawa Ala Nkwa ahụ, Jeriko bụrụkwa nzọụkwụ mbụ ha, ọ na-anọchi anya ike Chineke nke na-eweta nzọpụta nye onye ọbụla kwere ekwe. Jeriko bụkwa ihe nnọchianya nke ọrụ ngagharị Millerite ahụ kwesịrị ihu na 1863, ma ha laghachiri azụ n’ọzara. Ihe nnọchianya Elaija jikọtara kpọmkwem na ihe nnọchianya Jeriko, ọ dịkwa uru ileba anya na njikọ akụkọ ihe mere eme Elaija nwere na 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.
Ma ihe ndị ọzọ niile Omri mere, na ike ya o gosiri, ọ̀ bụghị e dere ha n’akwụkwọ ihe ndị e mere n’oge ndị eze Izrel? Ya mere Omri sooro nna nna ya hie ụra, e wee lie ya na Sameria; Ehab nwa ya wee chịa n’ọnọdụ ya. N’afọ nke iri atọ na asatọ nke Eza, eze Juda, Ehab nwa Omri malitere ịchị Izrel; Ehab nwa Omri wee chịa Izrel na Sameria afọ iri abụọ na abụọ. Ehab nwa Omri merekwa ihe ọjọọ n’anya Onyenwe anyị karịa ndị niile bu ya ụzọ. O wee ruo na, dị ka a ga-asị na ije n’ime mmehie nke Jeroboam nwa Nebat bụ ihe nta nye ya, na ọ lụrụ Jezibel nwa nwanyị Itobal, eze ndị Saịdọn, wee gaa fee Bel ma kpọọ ya isiala. O wee guzobere ebe ịchụàjà nye Bel n’ụlọ Bel, nke ọ wuru na Sameria. Ehab mekwara ogidi Ashera; Ehab mekwara karịa ndị eze Izrel niile bu ya ụzọ n’ịkpasu Onyenwe Chineke nke Izrel iwe. N’ụbọchị ya ka Haịel onye Betel wuru Jeriko: n’Abiram, ọkpara ya, ka o tọrọ ntọala ya, n’imekwa Segub, nwa ya nke ikpeazụ, ka o guzobere ọnụ ụzọ ámá ya, dịka okwu Onyenwe anyị siri dị, nke o kwuru site n’aka Joshua nwa Nun. Elaịja, onye Taịshbi, onye sitere n’etiti ndị bi na Gilead, wee sị Ehab, Dị ka Onyenwe Chineke nke Izrel dị ndụ, onye m guzo n’ihu ya, agaghị enwe igirigi ma ọ bụ mmiri ozuzo n’afọ ndị a, ma e wezụga dịka okwu m si dị. 1 Ndị Eze 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.
ọgụ Elijah lụrụ megide chi dị iche iche nke Ehab na Jezebel n’Ugwu Kamel bụ nzaghachi nye ndapụ n’ezi okwukwe nke eze nke asaa nke alaeze ugwu Izrel, onye “mere ihe karịrị ndị eze Izrel niile bu ya ụzọ ime ka Onyenwe anyị Chineke nke Izrel were iwe.” Okwu ahụ bụ ‘ime ka were iwe’ n’akụkụ Akwụkwọ Nsọ ahụ, bụ ntụaka nye “ụbọchị nke ime ka a were iwe” nke ule nke iri nọchiri anya ya na Ọnụ Ọgụgụ iri na anọ. Ime ka Chineke were iwe nke Ehab nọchiri anya nke ikpeazụ n’ime ule iri ahụ nke akụkọ ọjọọ nke ndị nledo iri wetara na Ọnụ Ọgụgụ iri na anọ. Ya mere, ọ nọchiri anya ule ikpeazụ nke mmegharị Millerite na ule ikpeazụ nke ndị otu narị puku iri anọ na anọ ahụ.
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.
Ya mere, dị ka Mụọ Nsọ na-ekwu, Taa, ọ bụrụ na unu anụ olu Ya, unu akpọsiela obi unu nkụ, dịka n’oge iwe ahụ, n’ụbọchị ọnwụnwa n’ọzara. Hibru 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.
N’ụbọchị amụma ahụ nke “ụbọchị ịkpasu iwe” nke Ahab nọchiri anya ya, onye amụma Ilaịja kpere ekpere na, ọ bụrụ na ọ dị mkpa, Chineke ga-eweta ikpe n’elu Izrel ka ndị Ya wee chegharịa n’ime mmehie ndị ha na-ekere òkè n’ime ha.
“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.’
“Ndị Izrel ji nwayọ nwayọ tufuo egwu ha na nsọpụrụ ha n’ebe Chineke nọ ruo mgbe okwu Ya site n’ọnụ Joshua enwekwaghị ibu n’ebe ha nọ. ‘N’ụbọchị ya [Ehab] ka Hiel, onye Betel, wuru Jeriko: o tọrọ ntọala ya n’ọnwụ Ebiram, nwa ya nwoke mbụ, ma guzobe ọnụ ụzọ ámá ya n’ọnwụ Segub, nwa ya nwoke nke nta, dịka okwu Jehova siri dị, nke O kwuru site n’ọnụ Joshua nwa Nun.’”
“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.
“Mgbe Izrel nọ n’ịdapụ n’okwukwe, Ịlaịja nọgidere bụrụ onye-amụma Chineke nke kwesịrị ntụkwasị obi ma bụrụkwa eziokwu. Obi ya nke kwesiri ntụkwasị obi nọ n’oké mwute ka ọ na-ahụ na ekweghị ekwe na enweghị ikwesị ntụkwasị obi na-ekewapụ ngwa ngwa ụmụ Izrel n’ebe Chineke nọ, o wee kpee ekpere ka Chineke zọpụta ndị Ya. Ọ rịọrọ arịrịọ ike na Onyenwe anyị agaghị atụfu kpamkpam ndị Ya na-emehie emehie, kama na Ọ ga-eji ikpe, ma ọ bụrụ na ọ dị mkpa, kpọtee ha n’ichegharị ma ghara ikwe ka ha gaa n’ihu ruo n’ókè ka ukwuu n’ime mmehie, ma si otú ahụ kpasuo Ya iwe ka O bibie ha dịka mba.”
“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.’
“Ozi nke Onyenwe anyị bịakwutere Ịlaịja ka ọ gakwuuru Ehab na nkwupụta nke ikpe Ya n’ihi mmehie nile nke Izrel. Ịlaịja jere ije ehihie na abalị ruo mgbe o rutere n’obí eze Ehab. Ọ rịọghị ka e nye ya ohere ịbanye, ọ chereghịkwa ka a kpọsaa ya n’usoro iwu. N’enweghị atụmanya ọ bụla n’aka Ehab, Ịlaịja guzoro n’ihu eze Sameria ahụ juru anya, yi uwe ike ike ndị amụma na-eyikarị. O kwughị mgbaghara ọ bụla n’ihi ịbịa ya na mberede, n’enweghị òkù; kama, ka ọ na-ebuli aka ya elu n’ebe eluigwe dị, o ji ịdị nsọ kwupụta n’aha Chineke dị ndụ, Onye kere eluigwe na ụwa, ikpe ndị ga-abịakwasị Izrel: ‘Igirigi agaghị adịkwa, ma ọ bụ mmiri ozuzo, n’ime afọ ndị a, ma ọ bụghị dịka okwu m si dị.’”
“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.
“Nkatọ a na-atụ egwu nke ikpe Chineke n’ihi mmehie Izrel dakwasịrị eze ahụ dara n’ezi okwukwe dị ka àmụmà. O yiri ka ọ tọrọ nkụ n’ịtụnanya na n’egwu; ma tupu o wee si n’ọnọdụ ịtụnanya ya laghachi, Ịlaịja, n’enweghị ichere ịhụ mmetụta ozi ya, furu efu ozugbo dị nnọọ ka o si bịa. Ọrụ ya bụ ikwu okwu ahụ nke ahụhụ sitere n’aka Chineke, ọ we wee pụọ ozugbo. Okwu ya emechiela akụ nile nke eluigwe, ma okwu ya bụ naanị mkpịsị-isi nke ga-emepe ha ọzọ.” 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.
Izrel echefuola na Joshua nyere ha iwu siri ike ka ha ghara iso mba ndị ọgọ mmụọ nwee mmekọrịta, nakwa ka ha ghara iwughachi Jeriko ma ọlị. Ọ bụ ezie na ọgụ Jeriko bụ nnukwu ngosipụta nke ike Chineke na ihe nnọchianya nke nkwa Chineke ịdu ndị Ya banye n’Ala Nkwa ahụ, e nwekwara mmehie, ọbụbụ ọnụ, na nzọpụta e jikọtara na Jeriko. “Mmehie” ahụ bụ nke Ekan, onye chọsiri ike akụnụba na mmetọ nke Jeriko; “ọbụbụ ọnụ” ahụ dịkwasịrị nwoke ọbụla nke ga-ewughachi Jeriko; nwanyị akwụna ahụ, Rehab, nọchiri anya “nzọpụta” ahụ. Ekan chọrọ uwe mara mma nke Babilọn. O chere na ọ pụrụ izochi mmehie ya, dịka Adam na Iv siri chọọ izochi mmehie ha site n’uwe akwụkwọ fig. Ekan chọrọ ọganihu nke Jeriko nọchiri anya ya, o chọkwara ka e jikọta ya na Babilọn.
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.
A na-egosi Jeriko dịka ihe nnọchianya nke ọrụ iburu ozi nke mmụọ ozi nke atọ gaa n’ụwa, ma o nwekwara ịdọ aka ná ntị banyere mmehie nke ịhụ ụwa n’anya na ịtụkwasị ya obi. Ihe nnọchianya nke Jeriko nwekwara ọbụbụ ọnụ megide iwughachi Jeriko ọzọ, Rahab kwa na-anọchi anya ndị ka nọ na Babilọn bụ ndị na-apụta mgbe a kpọsara mkpu ukwu nke mmụọ ozi nke atọ.
“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.
“Mkpụrụobi ikwesi ntụkwasị obi nke Ịlaịja juru n’ọnwụnwa. Ewe ya kpaliri, ọ nwekwara ekworo n’ihi ebube Chineke. Ọ hụrụ na Izrel abatala n’oké ndapụ n’ezi okwukwe dị egwu. Ma mgbe o chetara nnukwu ihe ndị Chineke rụụrụ ha, iru uju na ijuanya kpuchiri ya. Ma ihe ndị a niile ka ọtụtụ n’ime ndị mmadụ chefuru. O gara n’ihu Onyenwe anyị, ma, ebe mkpụrụobi ya na-afụ ụfụ n’ahụhụ, ọ rịọrọ Ya arịrịọ ka Ọ zọpụta ndị Ya ma ọ bụrụgodị na ọ ga-abụ site n’ikpé. Ọ rịọrọ Chineke ka O jide igirigi na mmiri ozuzo n’aka ndị Ya na-enweghị ekele, ya bụ, akụ nke eluigwe, ka Izrel ahụ dapụrụ n’ezi okwukwe wee lee chi ha anya n’efu, bụ arụsị ha nke ọlaedo, osisi, na nkume, anyanwụ, ọnwa, na kpakpando, ka ha mee ka ala nwee mmiri ma baa ọgaranya, ma mee ka ọ mịpụta n’ụba. Onyenwe anyị gwara Ịlaịja na Ọ nụwo ekpere ya, nakwa na Ọ ga-ejide igirigi na mmiri ozuzo n’aka ndị Ya ruo mgbe ha ga-alaghachikwute Ya n’ichegharị.”
“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.
“Chineke echebewo ndị Ya n’ụzọ pụrụ iche ka ha ghara ịgwakọta onwe ha na mba ndị na-ekpere arụsị gbara ha gburugburu, ka e wee ghara iduhie obi ha site n’ọhịa nsọ na ebe nsọ, ụlọ arụsị na ebe ịchụàjà ndị ahụ, bụ́ ndị e haziri n’ụzọ kacha ọnụ ahịa ma na-adọrọ mmasị, iji mebie uche na mmetụta, ka Chineke wee bụrụ onye a ga-ewepụ n’obi na n’echiche ndị mmadụ.
“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.’
“A rara obodo Jeriko nye ofufe arụsị kasịnụ n’ịba ụba ya. Ndị bi n’ime ya bara ọgaranya nke ukwuu, ma akụnụba niile Chineke nyere ha ka ha gụrụ dị ka onyinye nke chi ha. Ha nwere ọlaedo na ọlaọcha n’ụba; ma, dịka ndị bi tupu Iju Mmiri ahụ, ha rụrụ arụ ma bụrụ ndị nkwulu Chineke, ma were ọrụ ọjọọ ha kparịa ma kpasuo Chineke nke eluigwe iwe. Ikpe Chineke tetara imegide Jeriko. Ọ bụ ebe e wusiri ike. Ma Onye-isi ndị agha nke Jehova n’onwe Ya sitere n’eluigwe bịa idu ndị agha nke eluigwe n’ịwakpo obodo ahụ. Ndị mmụọ ozi nke Chineke jidere mgbidi ukwu ahụ ma dọda ha n’ala. Chineke ekwuola na a ga-eme ka obodo Jeriko bụrụ ihe a bụrụ ọnụ, nakwa na mmadụ niile ga-ala n’iyi ma e wezụga Rehab na ndị ụlọ ya. A ga-azọpụta ndị a n’ihi ihuọma ahụ Rehab gosiri ndị ozi nke Onyenwe anyị. Okwu Jehova gwara ndị ahụ bụ: ‘Ma unu, n’ụzọ ọ bụla, zere ihe ahụ a bụrụ ọnụ, ka unu ghara ime onwe unu ihe a bụrụ ọnụ, mgbe unu were n’ihe ahụ a bụrụ ọnụ, mee ka ogige Izrel bụrụ ọnụ, ma wetara ya nsogbu.’ ‘Jọshụa we meekwa ka ha ṅụọ iyi n’oge ahụ, sị, Onye ahụ a bụrụ ọnụ n’ihu Jehova, nke ga-ebili wughachi obodo a, Jeriko: n’ọkpara ya ka ọ ga-atọ ntọala ya, na n’okwu nwa ya nke ikpeazụ ka ọ ga-eguzobe ọnụ ụzọ ámá ya.’”
“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.
“Chineke kpachapụrụ anya nke ukwuu n’ihe gbasara Jeriko, ka ihe ndị ndị bi n’ime ya na-efe ofufe ghara iduhie ndị mmadụ, ka obi ha wee ghara isi n’ebe Chineke nọ wezuga. O jiri iwu ndị doro anya nke ukwuu chebe ndị Ya; ma n’agbanyeghị iwu-nsọ ahụ sitere n’ọnụ Chineke site n’ọnụ Jọshụa, Ekan jiri obi ike mebie ya. Anyaukwu ya mere ka o were ụfọdụ n’ime akụ ndị ahụ Chineke machibidoro ya imetụ aka, n’ihi na ọnụ Chineke dị n’elu ha. Ma n’ihi mmehie nwoke a, Izrel nke Chineke ghọrọ ndị na-adịghị ike dị ka mmiri n’ihu ndị iro ha.”
“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 na ndị okenye Izrel nọ n’oké nhụjuanya. Ha dara n’ihu igbe Chineke n’ịdị umeala n’obi kasị ala n’ihi na Jehova were iwe megide ndị Ya. Ha kpeere Chineke ekpere ma bee ákwá n’ihu Ya. Jehova gwara Joshua, sị: ‘Bilie; gịnị mere i ji dina otu a n’ihu gị? Izrel emehiewo, ha akwaghiwokwa ọgbụgba ndụ M nke M nyere ha n’iwu: n’ihi na ha ewerela ọbụna ihe ahụ a bụrụ ọnụ, ha ezuwokwa ohi, ha aghọgbuwokwa kwa, ha tinyewokwa ya n’etiti ihe nke aka ha. N’ihi ya ụmụ Izrel apụghị iguzo n’ihu ndị iro ha, kama ha tụgharịrị azụ ha n’ihu ndị iro ha, n’ihi na a bụrụla ha ọnụ: M agakwaghị anọnyere unu ọzọ, ma ọ bụrụ na unu ebibighị ihe ahụ a bụrụ ọnụ n’etiti unu.’”
“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.
“E gosiwo m na Chineke n’ebe a na-egosi otú Ọ si ele mmehie anya n’etiti ndị na-ekwupụta na ha bụ ndị Ya na-edebe iwu Ya. Ndị Ọ sọọpụrụ n’ụzọ pụrụ iche site n’ịhụ ngosipụta dị ịrịba ama nke ike Ya, dịka Izrel oge ochie siri hụ, ma ndị ga-emesịa kwa anwa ileghara nduzi doro anya Ya anya, ga-abụ ndị iwe Ya ga-adakwasị. Ọ ga-akụziri ndị Ya na nnupụisi na mmehie na-akpasu Ya iwe nke ukwuu ma na e kwesịghị ile ha anya nfe.” Testimonies, volume 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.
Akụkọ banyere Jeriko gụnyere ịdọ aka ná ntị ka a ghara ịtụkwasị obi n’ike na ebube a na-ahụ anya nke obodo ajọ omume na ọgaranya. “Obodo” n’amụma Bible bụ alaeze, Achan wee were uwe Babilọn. N’amụma, uwe na-anọchi anya agwa, ya mere, n’“ụbọchị ikpeazụ,” izochi uwe Babilọn ahụ nke Achan na-anọchi anya ọchịchọ zoro ezo nke inwe agwa Babilọn ime mmụọ. Agwa ahụ, ma ọ bụ onyinyo, nke Babilọn ime mmụọ bụ ihe United States na-achọsi ike mgbe ọ na-ejikọta chọọchị na steeti.
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.
Mgbe e chere ihu n’ọ̀zụ̀zụ̀ na o nwere ike ime na a ga-akpọrọ ndị ntorobịa nke ngagharị Millerite banye n’Agha Obodo, ma n’ịghọta mkpa ọ dị inwe nhazi, ndị ndu nke ngagharị ahụ jikọtara onwe ha n’iwu na mba ahụ bara ụba nke a na-ekwesịghị ka ha yie ma ọ bụ mesoo onwe ha dị ka ya. Ọbụna Iwu Nchekwube nke mba ahụ bara ụba haziri n’ụzọ na o nweghị mgbe ọ dị mkpa ka ụka jikọọ na steeti. E nwere ụka-nnọchiteanya dị iche iche nke dị n’oge Millerite, ndị ka dịkwa taa; ụfọdụ n’ime ụka-nnọchiteanya ndị ahụ abanyeghị mgbe ọ bụla n’ọ̀mụ̀mụ iwu ahụ na ọchịchị United States, ma mkpebi ha nke ịghara ime ka mmekọrịta ahụ dịrị adịghị n’ụzọ ọ bụla egbochi ha ịhazi ụka ha dị iche iche.
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.
Ogologo mgbe Joshua busịrị agha Jeriko, n’oge Ehab, a chefuru ịdọ aka ná ntị nile banyere ndapụ n’ezi ofufe nke Ekan na mbibi Jeriko n’etiti ndị Chineke dapụrụ n’ezi ofufe. Ịlaịja kpere Chineke ekpere, na-arịọ na, ma ọ bụrụ na ọ dị mkpa, ka e mezuo ikpe Chineke iji mee ka ndị Ya chegharịa. Mgbe Malakaị dere okwu ikpeazụ nke Agba Ochie, e debere nkwa ahụ n’ime ọnọdụ nke Onyenwe anyị ịkpọ ụwa ihe ọnụ. Ọnụ a metụtara Jeriko dị n’elu nwoke ọ bụla ga-ewughachi Jeriko. Ọnụ ahụ dị n’elu onye ọ bụla nke, dịka Ekan, ga-achọ ịtụkwasị obi n’akụnụba na ụbara ndụ e jikọtara na Jeriko. “Mmehie” Ekan na-anọchi anya ọchịchọ zoro ezo, nke a na-edobeghị nsọ, nke dị n’ime mmadụ, nke chọrọ iyi uwe Babilọn ahụ. “Ọnụ” ahụ bụ maka ọrụ nke imezu ọchịchọ ndị ahụ dị n’ime.
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.
Ozi Miller bụ ozi Ịlaịja maka oge ya, ma Agha Obodo ahụ nọchiri anya ikpe ndị na-eso ozi Ịlaịja. N’etiti Agha Obodo ahụ n’afọ 1863, Adventizim nke ndị Millerite wughachiri Jeriko, dịka nkọwa nke ọnụ Joshua kọwara banyere ọbụbụ ọnụ ọ bụla ga-adịrị onye ọ bụla mere nke ahụ si gosi.
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.
Jọshua wee mee ka ha ṅụọ iyi n’oge ahụ, sị, Onye ahụ bụrụ ọnụ n’ihu Onyenwe anyị, nke ga-ebili wughachi obodo a, bụ Jeriko: n’ime ọkpara ya ka ọ ga-atọ ntọala ya, n’ime nwa ya nke kasị nta ka ọ ga-eguzokwa ọnụ ụzọ ámá ya. Joshua 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.
Okwu ahụ bụ “adjured” dị n’iwu Joshua bụ ma iyi ma nkọcha. A ga-akọcha gị ma ọ bụrụ na ị mebie iwu Joshua, a ga-agọzikwa gị ma ọ bụrụ na ị debe iyi ahụ. Okwu a sụgharịrị dịka “adjured” ka a sụgharịrịkwa dịka “ugboro asaa” n’Akwụkwọ Levitikọs iri abụọ na isii. Iyi na nkọcha nke Moses, dịka Daniel si kwuo ya n’isi nke itoolu, jikọtara ya na iwughachi 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.
Ee, Izrel niile emehiewo iwu gị, ọbụna site n’ịpụ n’ụzọ, ka ha wee ghara ige olu gị ntị; ya mere a wụsawo ọnụ n’iyi ahụ n’elu anyị, na iyi ahụ e dere n’iwu Mosis, ohu Chineke, n’ihi na anyị emehiewo megide ya. Daniel 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.
Nwannaanyị White kwuru, “Chineke kpachara anya nke ukwuu banyere Jeriko, ka ihe ndị bi n’ime ya na-efe ofufe ghara ịmasị ndị mmadụ ma mee ka obi ha si n’ebe Chineke nọ wezuga.” Chineke kpachara anya nke ukwuu n’imezu mbibi Jeriko, ya mere Ọ kpacharakwa anya nke ukwuu n’idekọ ịdọ aka ná ntị nke Achan nọchiri anya ya. O jiri nlezianya depụta ọbụbụ ọnụ metụtara iwughachi Jeriko, ma kpacharakwa anya n’ịkọwapụta ụzọ aghụghọ nke Chineke jiri mee ka mgbidi ya daa.
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.
N’ezie, ọ bụ Jizọs n’onwe ya, dị ka Onye-isi nke ụsụụ ndị agha nke Onyenwe anyị, onye nyere ndị mmụọ ozi iwu ka ha kwatuo mgbidi Jeriko; ọ dịghịkwa ihe ọ bụla a na-eme n’amaghị ama n’Okwu Chineke, ma n’ebe a, anyị nwere nwanyị amụma ahụ na-agwa anyị na “Chineke kpọrọ okwu Jeriko nke ukwuu.” Ụbọchị asaa ka e ji buru igbe ọgbụgba ndụ gbaa obodo ahụ gburugburu, ụbọchị kwa bụ otu afọ n’amụma. E dekọrọ ụkpụrụ ahụ na mmalite nke afọ iri anọ ahụ nke ịkpafụ n’ọzara, ma na njedebe nke afọ iri anọ ahụ ha gbara Jeriko gburugburu ụbọchị asaa.
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.
Dị ka ọnụọgụgụ ụbọchị ndị unu nyochara ala ahụ si dị, ya bụ, ụbọchị iri anọ, ụbọchị ọ bụla bụrụ otu afọ, unu ga-ebu ajọ omume unu, ọbụna afọ iri anọ, unu ga-amatakwa mmebi nke nkwa m. Ọnụ Ọgụgụ 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.
Ụbọchị asaa ka e bu Igbe ahụ gbaa obodo ahụ gburugburu, ma n’ụbọchị nke asaa e bugharịrị ya gbaa obodo ahụ gburugburu “ugboro asaa.” Nke a na-enye ihe àmà amụma abụọ na Jeriko metụtara “ugboro asaa” nke iyi Moses. Ndị mmadụ nke ọgbụgba ndụ Chineke bụ ndị nchụàjà, ndị nchụàjà asaa wee kpọọ opi asaa.
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.
Unu onwe-unu kwa, dika nkume di ndu, a na-ewu unu ka unu buru ulo nke Mmuo, ndi nchu-àjà di nsọ, ka unu na-achu àjà nke Mmuo, nke a na-anabata n’ihu Chineke site n’aka Jisus Kraist. 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.
Opi na-anọchi anya ma ozi ịdọ aka ná ntị, ma ikpe, ma ọ bụ òkù a na-akpọ ka e zukọta n’ọgbakọ dị nsọ, dabere n’ọnọdụ e debere ya. N’ụbọchị ikpeazụ, ndị nche ga-afụ opi, dịka ndị Millerite siri fụ ya n’akụkọ ha. Ndị nchụàjà na-anọchi anya ndị nche nọ n’elu mgbidi Zayọn, ndị na-afụ opi, na-adọ ndị nke Chineke aka ná ntị banyere ikpe na-abịa, ma n’otu oge ahụ na-akpọkwa ndị ahụ n’onwe ha ka ha bịa n’ọgbakọ dị nsọ.
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.
Kụọnụ opi ike na Zaịọn, meekwa ka mkpu ịdọ aka ná ntị da n’ugwu m dị nsọ: ka ndị nile bi n’ala maa jijiji: n’ihi na ụbọchị nke Onyenwe anyị na-abịa, n’ihi na ọ dị nso n’aka … Kụọnụ opi ike na Zaịọn, dokwaa ibu ọnụ dị nsọ, kpọọ nzukọ dị nsọ: Kpokọtanu ndị mmadụ, doo nzukọ ahụ nsọ, kpọkọta ndị okenye, kpọkọta ụmụntakịrị, na ndị na-aṅụ ara: ka nwoke ọhụrụ lụrụ nwanyị si n’ụlọ ime ya pụta, ka nwanyị ọhụrụ lụrụ di si n’ụlọ ya pụta. Ka ndị nchụàjà, ndị ozi nke Onyenwe anyị, bee ákwá n’etiti ọnụ ụzọ mbata na ebe ịchụàjà, ka ha sị, Chebe ndị nke gị, O Onyenwe anyị, enyefekwala ihe nketa gị ka ọ bụrụ ihe ịta ụta, ka ndị mba ọzọ chịa ha: gịnị mere ha ga-eji sị n’etiti ndị mmadụ, Òle ebe Chineke ha nọ? Joel 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!
Ozi opi bụ ozi Ịlaịja. Ojiji dị iche iche nile e ji okwu “asaa” n’isi nke isii nke Joshua, bụ otu okwu ahụ ma ọ bụ mgbapụta metụtara ya nke okwu a sụgharịrị dịka “ugboro asaa” na Levitikọs iri abụọ na isii. Ma efere akụkọ ifo ndị ọkà mmụta okpukpe Laodikia na-ekesa na-ekwu na okwu a sụgharịrị dịka “ugboro asaa” na Levitikọs iri abụọ na isii na-anọchi anya naanị izu oke nke ike, ma ọ bụ izu oke, ma ọ bụ mgbanwe nzuzu ọzọ nke ịgọnarị ha na Miller ziri ezi n’itinye uru ọnụọgụgụ n’okwu ahụ a sụgharịrị dịka “ugboro asaa.” Ndị nchụàjà duru ndị mmadụ gburugburu obodo ahụ ugboro asaa, ọ bụghị n’uju ma ọ bụ n’ezughị oke gburugburu Jeriko. Okwu a sụgharịrị dịka “ugboro asaa” na-anọchi anya uru ọnụọgụgụ!
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.
Na Jeriko, mgbe ndị mmadụ tiri mkpu, nke ahụ nọchiri anya oké mkpu nke ndị otu narị na iri anọ na anọ puku ahụ, ndị e si n’ugwu ahụ bee pụta na-enweghị aka n’akwụkwọ Daniel isi nke abụọ, bụ́ ndị na-akụ ma na-akụrisị oyiyi ahụ n’ibe.
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.
Ma n’ụbọchị ndị eze ndị a ka Chineke nke eluigwe ga-eme ka alaeze guzosie ike, nke a gaghị ebibi ebibi ruo mgbe ebighị ebi: a gaghịkwa ahapụ alaeze ahụ n’aka ndị ọzọ, kama ọ ga-akụrisị ma loda alaeze ndị a niile, ọ ga-eguzokwa ruo mgbe ebighị ebi. N’ihi na ị hụrụ na e si n’ugwu bepụ nkume ahụ n’enweghị aka, nakwa na ọ kpọrisịrị ígwè, ọla, ụrọ, ọlaọcha, na ọlaedo n’iberibe; nnukwu Chineke emewo ka eze mara ihe ga-eme n’ọdịnihu: nrọ ahụ bụkwa eziokwu, nkọwa ya adịkwa n’ezi ntụkwasị obi. 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.
Chineke jiri nlezianya depụta ọla ndị dị oké ọnụ ahịa a hụrụ na Jeriko dịka ọlaedo, ọlaọcha, ọla kọpa na ígwè. N’ụzọ amụma, ụrọ na-anọchi anya ndị nke Chineke, dịka e gosiri ya n’onyinyo site n’aka Rehab. Jeriko na-anọchi anya njedebe nke alaeze niile nke ụwa n’oge nnukwu mkpu nke puku narị anọ na iri anọ na anọ ahụ.
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.
Ma ọlaọcha niile, na ọlaedo, na ihe nile e ji ọla kọpa na ígwè mee, ka edoro nsọ nye Onyenwe anyị: ha ga-abata n’ụlọakụ nke Onyenwe anyị. Joshua 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.
Jeriko na-anọchi anya ọrụ nke imeri Ala Nkwa ahụ, nke na-anọchite anya ọrụ nke ije dị ike nke mmụọ ozi nke atọ. Ọrụ ahụ gụnyere ịdọ aka ná ntị, ọbụbụ ọnụ, na ịzọpụta ndị nọ n’èzí ọkwa nchụàjà, dịka nwanyị akwụna ahụ, Rehab, nọchiri anya ya.
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.
“Ọbụbụ ọnụ” amụma Joshua mezuru emezu n’ụbọchị Ehab na Ịlaịja. Ọbụbụ ọnụ a tụrụ megide iwughachi Jeriko nwere amụma doro anya na nwoke ga-eme otú ahụ ga-atụfu nwa ya nke nta mgbe ọ ga-eguzo ọnụ ụzọ ámá Jeriko, ma ọ ga-atụfukwa nwa ya nke okenye mgbe ọ ga-atọ ntọala ya. N’oge Ịlaịja, Haịel onye Betel mezuru amụma ahụ, nwa ya nke nta nwụrụ mgbe o guzobere ọnụ ụzọ ámá ahụ, nwa ya nke okenye nwụrụkwa mgbe ọ tọrọ ntọala ya. “Ọbụbụ ọnụ” a na-ejikọta na ozi Ịlaịja ka e gosipụtara site n’ọrụ iwughachi 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.
Lee, aga m ezitere unu Ịlaịja, onye-amụma, tupu ụbọchị ukwu ahụ dị egwu nke Onyenwe anyị abịa: Ọ ga-eme ka obi ndị nna laghachikwute ụmụ ha, na obi ụmụ laghachikwute nna ha, ka m ghara ịbịa tie ụwa ihe ọjọọ nke ịbụ ọnụ. Malakaị 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.
Ọbụbụọnụ nke akụkọ ihe mere eme ndị Millerite, nke e jikọtara na ozi Ịlaịja nke Miller, ka Joshua buru amụma ya, e mezukwara ya n’oge Ịlaịja na Ehab.
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.
N’ụbọchị ya ka Haịel, onye Betel, wuru Jeriko: o tọrọ ntọala ya site n’aka Abiram, ọkpara ya, ma guzozie ọnụ ụzọ ámá ya site n’aka Segub, nwa ya nke ọdụdụ, dịka okwu nke Onyenwe anyị siri dị, nke Ọ gwara site n’ọnụ Joshua nwa Nun. 1 Ndị Eze 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.
Ọnwụ ọnụ nke iwughachi Jeriko apụghị ikewapụ ya n’ịpụta ìhè nke ike ahụ Chineke jiri mee ka mgbidi Jeriko daa. Nwanyị White kwuru, “Ndị ahụ Ọ pụrụ iche kwanyere ugwu site n’ime ka ha bụrụ ndị na-ahụ anya ngosipụta dị ịrịba ama nke ike Ya, dịka Izrel oge ochie mere, ma ndị ga-anwa ọbụna mgbe ahụ ileghara ntụziaka Ya doro anya anya, ga-abụ ndị a ga-edobe n’oké iwe Ya.” Ndị Millerite ka sonyere n’ịpụta ìhè nke ike Chineke nke ruru n’ókè ya na Mkpu Etiti Abalị, ma ha jụrụ iyi Mosis banyere ugboro asaa ahụ, nke Daniel kwa na-akọwapụta dị ka ọnụ Mosis.
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.
Aha bụ ihe nnọchianya nke agwa n’Okwu Chineke, ma aha nwoke ahụ nke wughachiri Jeriko, tinyere aha nwa ya nwoke okenye na nke nke nta, juputara n’ihe ọmụma. Hiel pụtara Chineke dị ndụ nke ike, nke a na-egosikwa na Hiel bụ onye na-eso Chineke dị ndụ. Eziokwu ahụ bụ na e ji ya mara dịka onye Betel na-ejikọta ya na nzukọ. Abiram, nwa mbụ ya, pụtara nna nke ịdị elu, n’ihe gbasara ịbụ onye e buliri elu ma e mekwara ka o too. Nwa ya nke nta, Segub, pụtara ịdị elu na ibuli elu na ito. Aha atọ ahụ niile na-anọchi anya akụkụ ụfọdụ nke agwa Chineke, ma n’okirikiri amụma ahụ nke ha mezuru, ha na-anọchi anya nwoke nke na-ebuli onwe ya elu ma na-eto onwe ya karịa Chineke Onye Pụrụ Ime Ihe Niile, onye weturu Jeriko ala. “Ọnụ ụzọ ámá” n’amụma na-anọchi anya nzukọ.
“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.
“Nye mkpụrụobi dị umeala n’obi ma juputara n’okwukwe, ụlọ Chineke dị n’elu ụwa bụ ọnụ ụzọ ámá nke eluigwe. Abụ otuto, ekpere, na okwu ndị ndị nnọchiteanya Kraịst na-ekwu, bụ ụzọ Chineke họpụtara iji kwadebe otu ndị mmadụ maka nzukọ nke elu n’elu, maka ofufe ahụ ka elu nke ọ dịghị ihe ọ bụla na-emerụ emerụ pụrụ ịbanye n’ime ya.” 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.
Mbido ọrụ nke ịmalite ụka malitere n’afọ 1860, dịka ndị ọkàakụkọ ihe mere eme nke Adventist, dịka Arthur White, nwa nwa Ellen White, siri gbaa akaebe.
“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.
“N’agbanyeghị na Ellen White edeela ma bipụtakwa ihe n’ogologo ụfọdụ banyere mkpa ọ dị ka e nwee usoro n’ịhazi ọrụ ụka (lee Early Writings, 97–104), nakwa na James White edobeela mkpa a n’ihu ndị kwere ekwe site n’okwuchukwu na isiokwu ndị e bipụtara na Review, ụka ahụ jiri nwayọọ nwayọọ mee mmegharị. Ihe a gosipụtara n’ụzọ izugbe ka anabatara nke ọma, ma mgbe ọ bịara n’itinye nke a n’ọrụ site n’ihe owuwu bara uru, e nwere mmegide na mmeghachi-azụ. Isiokwu mkpirikpi James White dere n’ọnwa Febrụwarị kpalitere ọ bụghị mmadụ ole na ole ka ha si n’ọnọdụ afọ ojuju pụta, ma ugbu a a na-ekwu ọtụtụ ihe.”
“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, onye ya na White na-arụkọ ọrụ na Michigan, bụ onye mbụ zara. Okwu ya bụ nke nkwenye, ma n’ụzọ nchebe:
“‘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.’
“‘Otu onye na-ekwu, ọ bụrụ na unu hazie onwe unu n’ụzọ ga-eme ka unu nwee ike ijide akụnụba n’okpuru iwu, unu ga-abụ akụkụ nke Babilọn. Mba; aghọtara m na e nwere nnukwu ọdịiche n’etiti ịbụ anyị n’ọnọdụ ebe anyị pụrụ ichekwa akụnụba anyị n’okpuru iwu na iji iwu chekwaa ma manye echiche okpukpe anyị. Ọ bụrụ na ọ bụ ihe na-ezighị ezi ichekwa akụnụba chọọchị, gịnị mere na ọ bụghịkwa ihe na-ezighị ezi ka ndị mmadụ n’otu n’otu nwee akụnụba ọ bụla n’ụzọ iwu kwadoro?—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 emechiela nkwupụta ya n’akwụkwọ Review, tinyere n’ihu ụka okwu gbasara mkpa ọ dị ịhazi ọrụ mbipụta ahụ, site n’okwu ndị a: ‘Ọ bụrụ na onye ọbụla na-emegide aro anyị, biko ka ha dee atụmatụ nke anyị dịka otu ndị mmadụ pụrụ isi mee ihe n’elu ya.’—Ibid., February 23, 1860. Onye ozioma mbụ nọ n’ọrụ n’èzí n’ubi ozi zara ya bụ R. F. Cottrell, onye nchịkọta akụkọ na-ede akwụkwọ ozi siri ike nke Review. Mmeghachi omume ya ozugbo bụ nke na-adịghị akwado ya n’ezie:”
“‘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.
“‘Nwannaanyị White arịọla ụmụnna ka ha kwuo okwu banyere amụma ya iji chekwaa akụ nke ụka. Amaghị m nke ọma ụdị usoro ọ na-ezube n’aro a, ma aghọtara m na ọ bụ ka e debanye anyị n’iwu dịka òtù okpukpe. Maka m onwe m, echere m na ọ ga-abụ ihe na-ezighị ezi ‘imepụtara anyị aha,’ ebe ọ bụ na nke ahụ dị n’ọkpụkpụ ntọala Babilọn. Echeghị m na Chineke ga-anabata ya.—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.
Jems White malitere mgbalị ya ịghọ ụka n’afọ 1860, a na-anọchitekwa ụka anya site n’“ọnụ ụzọ ámá.” Ellen White na-ekwu nke a banyere afọ 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.
“N’afọ 1860 ọnwụ gafere ọnụ ụzọ ụlọ anyị, wee gbajie alaka kacha nta n’osisi ezinụlọ anyị. Nwa obere Herbert, a mụrụ na Septemba 20, 1860, nwụrụ na Disemba 14 n’otu afọ ahụ.” Testimonies, olu 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.
N’afọ 1863, ndị White tufuru kwa ọkpara ha. Mgbe ọ gbasịrị egwú ma ahụ ya ekpoo oke ọkụ, ọ gara n’ime ụlọ ebe a na-akwadebe chaatị ákwà ndị ahụ, ma dọọrọ ụra n’elu ụfọdụ ákwà mmiri mmiri ndị e ji akwadebe chaatị ndị ahụ. Chaatị nke 1843 na nke 1850 na-anọchi anya ntọala nke mmegharị Millerite. Chaatị e mepụtara n’afọ 1863 na-anọchi anya ịjụ “oge asaa” nke Levitikọs iri abụọ na isii, dịka e gosipụtara ya na mbụ n’elu tebụl abụọ nke Habakuk. Ọ na-eweta ozi ntọala adịgboroja.
“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:
“Mgbe n’Ụbọchị Fraịde, Nọvemba 27, [1863] ndị mụrụ ya rutere Topsham, ha hụrụ ụmụ ha nwoke atọ na Adelia ka ha na-echere ha n’ụlọ nkwụsị ụgbọ oloko. O doro anya na ha niile nọ n’ezigbo ahụ ike, ma e wezụga Henry, onye nwere oyi. Ma n’Ụbọchị Tuzdee sochirinụ, Disemba 1, Henry dara ọrịa nke ukwuu n’ihi oyi akpa ume. Afọ ole na ole ka e mesịrị, Willie, nwanne ya nwoke nke nta, weghachiri akụkọ ahụ n’ụzọ a:”
‘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.
“N’oge ndị mụrụ ha na-anọghị, Henry na Edson, n’okpuru nlekọta Nwanna Howland, nọ na-arụsi ọrụ ike n’itinye chaatị ndị ahụ n’elu akwa, ka ha dị njikere ire ere. Ha na-arụ ọrụ n’ụlọ ahịa e gbazitere, nke dị ihe dị ka otu ngọngọ ụlọ site n’ụlọ Howland. N’ikpeazụ ha nwetara ezumike ụbọchị ole na ole mgbe ha nọ na-eche ka e si Boston zipu chaatị ndị ọzọ.... Mgbe ọ [Henry] si n’ije ogologo ije laghachi n’akụkụ osimiri, o n’amaghị ama dinaa ala ma hie ụra n’elu akwa ole na ole mmiri juru, ndị e ji akwado chaatị akwụkwọ ndị ahụ n’azụ. Ifufe oyi na-abata site na windo ghe oghe. Enweghị uche a butere ya oke oyi.” 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.
N’afọ 1863, mmegharị Millerite bịaruru n’ókè ya site n’ịkpụpụta ụka na site n’ịjụ eziokwu ndị bụ ntọala e gosiri n’elu tebụl abụọ nke Habakkuk. Onye ndu kachasị, dịka e ji Hiel onye Betel mee ihe nnọchianya ya, amalitelarị ọrụ iwulite ọnụ ụzọ ámá ahụ n’afọ 1860 ma tufuo nwa ya nke ọdụdụ n’ihi ime nke a. N’afọ 1863, chaatị adịgboroja ahụ ghọrọ ebe izu ike ebe nwa Hiel nke mbụ dinara hie ụra. O jidere oyi ma nwụọ n’otu afọ ahụ. Ọnwụ ya jikọtara kpọmkwem na ihi ụra n’elu chaatị ndị a na-emepụta n’oge ahụ. Ma chaatị a na-emepụta n’afọ 1863 bụ adịgboroja nke ntọala ahụ Elija, onye Miller nọchiri anya ya, wulitere.
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.
Iwu Jọshua nyere megide iwughachi Jeriko ka e ji okwu a bụ “ịkpọ mmadụ ka ọ ṅụọ iyi” kwupụta ya. Ọ na-anọchi anya iyi na ọbụbụ ọnụ, ọ bụkwa otu okwu ahụ a sụgharịrị dị ka “ugboro asaa” n’akwụkwọ Levitikọs iri abụọ na isii. Ọ bụ ọbụbụ ọnụ nke na-eso ozi Ịlaịja, e mezukwara ọbụbụ ọnụ ahụ n’afọ 1860 na 1863 mgbe Adventizim Millerait wughachiri Jeriko site n’ịmepụta ụka iwu kwadoro nakwa site n’ịjụ nkume ịsụ ngọngọ nke Miller. Haịel bụ onye Betel, si otu a mee ka e mesie n’amụma ike ọrụ Haịel n’iwughachi Jeriko, dịka ọrụ iwulite ụka.
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.”
A kpọsara “ọnụ” Jọshụa n’otu njikọ na akụkọ agha Jeriko, agha a na-apụghị ịkọ n’emeghị ka e mata ugboro ugboro “ugboro asaa.”
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.
N’afọ 1863, ozi ma ọ bụ “iyi” nke Mosis, dịka Ịlaịja siri gosi ya, ma nke William Miller nọchiri anya ya, mụtara “ọnụ.” A jụrụ ma ozi nke Mosis ma ọrụ nke Ịlaịja. Ịlaịja lọghachiri n’afọ 1989, ma e jikọtaghị ya ọzọ na Mosis ruo mgbe Septemba 11, 2001 gasịrị. A ka ga-agbachitere ọmụma ahụ, ma ọ siri ike nke ukwuu.
“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.
“Ndị ụkọchukwu ndị a na-edoghị nsọ na-akwado onwe ha imegide Chineke. Ha na-eto Kraịst na chi nke ụwa a n’otu ume ahụ. Ọ bụ ezie na n’ọnụ ha ha na-ekwupụta na ha na-anabata Kraịst, ha na-anabata Barabas, ma site n’omume ha na-asị, ‘Ọ bụghị Nwoke a, kama Barabas.’ Ka ndị niile na-agụ ahịrị ndị a lezie anya. Setan etoola onwe ya maka ihe ọ pụrụ ime. Ọ na-eche na ọ ga-agbaze ịdị n’otu ahụ Kraịst kpeere ekpere ka ọ dị n’ime nzukọ-ya. Ọ na-asị, ‘Aga m apụ bụrụ mmụọ ụgha iji duhie ndị m pụrụ, iji katọọ, ma maa ikpe, ma gbaghaa eziokwu.’ Ka nwa nke aghụghọ na àmà ụgha bụrụ onye a nabatara n’ime otu nzukọ nke natara nnukwu ìhè, nnukwu ihe-ebe-aka, nzukọ ahụ ga-ajụ ozi ahụ Onyenwe anyị zitere, ma nabata nkwupụta ndị na-enweghị ezi uche ọbụla, na echiche-ntinye ụgha, na ozizi ụgha. Setan na-achị ọchị n’ara ha n’ihi nzuzu ha, n’ihi na ọ maara ihe eziokwu bụ.”
“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.’
“Ọtụtụ ga-eguzo n’elu ebe nkwusa anyị, n’aka ha ka ha ji ọwa ọkụ nke amụma ụgha, nke e sitere n’ọwa ọkụ ọjọọ nke Setan mụnye. Ọ bụrụ na a na-azụlite obi abụọ na enweghị okwukwe, a ga-ewepụ ndị ozi ntụkwasị-obi n’etiti ndị ahụ chere na ha maara ihe nke ukwuu. ‘A sị na ị maaraara,’ ka Kraịst kwuru, ‘ee, ọbụna gị, ma ọ dịkarịa ala n’ụbọchị a nke gị, ihe ndị metụtara udo gị! ma ugbu a, e zoro ha n’anya gị.’”
“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.
“Ma ọbụladị, ntọala Chineke guzosiri ike. Onye-nwe-anyị maara ndị bụ nke Ya. Onye ozi e doro nsọ aghaghị ịbụ onye aghụghọ ọ bụla na-adịghị n’ọnụ ya. Ọ ghaghị ịdị oghe dị ka ìhè ehihie, bụrụ onye dị ọcha pụọ n’ime mmetọ ọjọọ ọ bụla. Ozi a doro nsọ na ọrụ mbipụta a doro nsọ ga-abụ ike n’ịtụpụ ìhè nke eziokwu n’elu ọgbọ a gbagọrọ agbagọ. Ìhè, ụmụnna, ìhè karịa ka anyị chọrọ. Kụọ opi na Zayọn; kpọọ mkpu n’ugwu nsọ ahụ. Kpọkọta ndị agha nke Onyenwe anyị, ndị obi ha doro nsọ, ka ha nụ ihe Onyenwe anyị ga-agwa ndị Ya; n’ihi na O mụbara ìhè nye mmadụ niile ga-anụ. Ka ha were ngwa agha ma kwadebe onwe ha, ma bilie gaa n’agha—inyere Onyenwe anyị aka imegide ndị dị ike. Chineke n’onwe Ya ga-arụ ọrụ n’ihi Izrel. A ga-eme ka ire ụgha ọ bụla daa jụụ. Aka ndị mmụọ ozi ga-akwatu atụmatụ aghụghọ ndị a na-akpụ. Ebe e wusiri ike nke Setan agaghị emeri ma ọlị. Mmeri ga-esonyere ozi nke mmụọ ozi nke atọ. Dịka Onye-isi ndị agha nke Onyenwe anyị si kwatuo mgbidi Jeriko, otu a ka ndị nke Onyenwe anyị na-edebe iwu Ya ga-esi merie, a ga-emekwa ka ihe niile na-emegide ha daa. Ka mkpụrụ obi ọ bụla ghara ime mkpesa megide ndị ohu Chineke ndị bịakwutere ha na ozi e si n’eluigwe zite. Unu akwụsịkwala ịchọ mmejọ n’ime ha, na-asị, ‘Ha na-ekwusi okwu ike nke ukwuu; ha na-ekwu okwu siri ike nke ukwuu.’ Ha pụrụ ikwu okwu siri ike; ma ọ̀ bụghị na ọ dị mkpa? Chineke ga-eme ka ntị ndị na-anụ tingịa ma ọ bụrụ na ha ajụghị ige olu Ya ma ọ bụ ozi Ya ntị. Ọ ga-akatọ ndị na-eguzogide okwu Chineke.”
“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.
“Setan etinyela usoro ọ bụla o nwere ike ime ka ọ dịghị ihe ga-abata n’etiti anyị dịka otu ndị mmadụ iji dọọ anyị aka ná ntị ma baa anyị mba, ma gbaa anyị ume ka anyị wepụ njehie anyị. Ma e nwere otu ndị mmadụ ga-eburu Igbe Chineke. Ụfọdụ ga-apụ n’etiti anyị, ndị na-agaghịzi eburu Igbe ahụ. Ma ndị a apụghị iwulite mgbidi iji gbochie eziokwu; n’ihi na ọ ga-aga n’ihu ma n’elu ruo ọgwụgwụ. N’oge gara aga Chineke ebilitela ndị mmadụ, ma Ọ ka nwere ndị e nyere ohere nọ na-echere, ndị a kwadebere ime uche Ya—ndị ga-agabiga ihe mgbochi ndị dị naanị ka mgbidi e ji apịtị a na-agwakọtachaghị nke ọma tee. Mgbe Chineke tinyere Mmụọ Ya n’ahụ ndị mmadụ, ha ga-arụ ọrụ. Ha ga-ekwusa okwu nke Onyenwe anyị; ha ga-ebuli olu ha elu dịka opi. Eziokwu agaghị ada mbà ma ọ bụ tufuo ike ya n’aka ha. Ha ga-egosi ndị mmadụ njehie ha, na ụlọ Jekọb mmehie ha.” Testimonies to Ministers, 409–411.