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.
Di destpêka Îsraêla kevnar a rastîn, û her weha di destpêka Îsraêla nûjen a ruhanî de, li derbaskirina Deryaya Sor, û dûv re li bêhêvîbûna mezin, rêzek ji ceribandinên pêşdeçûyî dest pê kir ku di dawiyê de gihîşt ceribandina dawî. Têkçûna wê ceribandina dawî di pirtûka Jimareyan de û di dîroka Millerî de, destpêka gerîna li çolê nîşan dide.
“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.
“ជំនឿមិនទុកចិត្ត ការរអ៊ូរទាំ និងការបះបោរ បានបិទផ្លូវមិនឲ្យអ៊ីស្រាអែលបុរាណចូលទៅក្នុងដែនកាណានអស់រយៈពេលសែសិបឆ្នាំ។ អំពើបាបដដែលទាំងនេះបានពន្យារពេលការចូលរបស់អ៊ីស្រាអែលសម័យទំនើបទៅក្នុងកាណានស្ថានសួគ៌។ ក្នុងករណីទាំងពីរ សេចក្តីសន្យារបស់ព្រះមិនមែនជាហេតុនៃការខកខានឡើយ។ គឺជាជំនឿមិនទុកចិត្ត ការស្រឡាញ់លោកិយ ការមិនបានញែកខ្លួនបរិសុទ្ធថ្វាយព្រះ និងការឈ្លោះប្រកែកគ្នាក្នុងចំណោមរាស្ត្ររបស់ព្រះអម្ចាស់ដែលប្រកាសថាជារបស់ទ្រង់ ដែលបានធ្វើឲ្យយើងនៅជាប់ក្នុងលោកនៃបាប និងទុក្ខព្រួយនេះអស់ជាច្រើនឆ្នាំមកហើយ។”
“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.
“ئێمە ڕەنگە ناچار بین لەم جیهانەدا، بەهۆی نافەرمانیدا، ساڵانێکی زۆرتر بمێنینەوە، وەک منداڵانی ئیسرائیل؛ بەڵام بەخاطر مەسیح، گەلەکەی ئەو نابێت گوناه لەسەر گوناه زیاد بکەن بەوەی تاوانبارکردنی خودا بە ئەنجامی ئەو ڕێبازە هەڵەیە بکەن کە خۆیان پەیڕەویان کردووە.” 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.
Mu ngele ya historia ya Israeli wa kale, kama ilivyokuwa mwanzoni, kulikuwa na mchakato wa majaribio wa hatua kwa hatua uliomalizika pale Israeli halisi wa kale alipotekwa mateka kwenda Babeli. Mu ngele ya Israeli wa kisasa wa kiroho, wao pia watakabili mchakato wa majaribio wa hatua kwa hatua. Mchakato huo unafikia mwisho wakati Waadventista wa Laodikia wanapoangushwa katika sheria ya Jumapili. Kama ilivyokuwa kwa Israeli wa kale, Israeli wa kisasa atachukuliwa mateka na Babeli wa kiroho.
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.
Ukwenda wa Kimuuleri uliyoanza kwa kinabii mwaka wa 1798, na ukamalizika rasmi mwaka wa 1863, ni mfano wa ukwenda wa wale mia moja arobaini na nne elfu ulioanza mwaka wa 1989 na kuishia katika kufungwa kwa rehema kwa wanadamu na Kuja kwa Pili kwa Kristo. Kati ya mwisho wa ukwenda wa Kimuuleri na kuja kwa ukwenda mkuu wa malaika wa tatu, ndimo mnaopatikana historia ya kanisa la Walaodikia la Waadventista Wasabato lililosajiliwa kisheria.
“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.
Sinai와 Kadesh 사이, 곧 Canaan의 경계에 이르기까지의 거리는 겨우 열하루 길에 지나지 아니하였다. 그러므로 마침내 구름이 전진하라는 신호를 보냈을 때, 이스라엘의 무리는 그 아름다운 땅에 속히 들어가리라는 전망을 품고 다시 행진을 시작하였다. Jehovah께서는 그들을 Egypt에서 인도하여 내심에 있어 기사와 이적을 행하셨으니, 이제 그들이 공식적으로 그분을 자기들의 주권자로 받아들이기로 언약하였고, 또 지극히 높으신 이의 택하신 백성으로 인정받았으니, 그들이 얼마나 큰 복을 기대할 수 있었겠는가? 『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.
Böemb ya cí júluk ñi áyikúmbaal kakuáxik ña táan u jaats’uts’ul ka’ach; táan u béeytal u k’uchul ti cuarenta ja’ab tumen u ma’ óolil yéetel u ma’ obediencia. Wa ka’ach u ye’esik jump’éel fe je’el bix táan u taal tu yóolal u nojoch looch’ukilo’ob tu paach esclavitud, séeb xan ka’ach u máan ti’ Jordán le ja’ yéetel u óokoltik ti’ le Lu’umil K’aaba’an. Le yáax taak’in ku táal tu paach lela’ ka’ach leti’ le taak’inil Joshua sáansamal ts’o’ok u meyajtik. Tumen cuarenta ja’ab, le literal Israel jóok’ol ti’ le wilderness ti’ le Lu’umil K’aaba’an, yéetel Jericho ka’ach u yáax p’éel pasoj, yéetel ku wa’ak’al bey símbolo ti’ u k’áat chi’oba’alil Yuum ti’ salvación ti’ tuláakal máax ku tuklik. Jericho xan leti’ u símboloil le meyajil le movimiento Millerita yan u confrontartik ich 1863, ba’ale’ tu suutajo’ob ti’ le wilderness. Le simbolismoil Elijah táan u xookolil jump’éel súut u yéetel le simbolismoil Jericho, yéetel ku yaantal u na’atik wa ku yilaj u histórica conexión yéetel Jericho.
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.
Omri akakora emyumvire yiwe esigire, n’obushoborokye bwe yayoreka, tibihandiikirwe omu kitabo ky’ebyabireho eby’abakama ba Isiraeli? Nuko Omri aryama n’baishenkuru be, ahambwa omu Samaria; Ahabu mutabani we yamusikira ku ngoma. Omu mwaka gwa makumi ashatu n’omunaana ogwa Asa omukama wa Yuda, Ahabu mutabani wa Omri yatandika okufuga Isiraeli; kandi Ahabu mutabani wa Omri yafugira Isiraeli omu Samaria emyaka makumi abiri n’ebiri. Kandi Ahabu mutabani wa Omri yakora ebibi omu maisho ga Mukama okukira boona abaamubandiizeho. Kandi kyaba, nk’aho kyamubaire ekintu ekitono okutambulira omu bikorwa by’ebibi bya Yerobowaamu mutabani wa Nebati, yashwera Yezeberi muhara wa Esibaali omukama w’Abasidoni, yagenda yaheereza Baali kandi yaamusinza. Kandi yayombekera Baali ekyoto omu nju ya Baali ei yayombekire omu Samaria. Kandi Ahabu yakora Ashera; kandi Ahabu yakora bingi okukira abakama boona aba Isiraeli abaamubandiizeho okucwisa Mukama Ruhanga wa Isiraeli kubiha. Omu biro bye Hiyeri Omubeseri yayombeka Yeriko: yashinga omusingi gwayo na Abiraamu omuburizo we, kandi yashinga emiryango yaayo na Segubu omuto omu baana be, nk’okurikira ekigambo kya Mukama eki yayogereire omu kuboko kwa Yoshuwa mutabani wa Nuni. Kandi Eriya Omutishibi, ow’omu batuura ba Gireyaadi, akagambira Ahabu ati: Nk’oku Mukama Ruhanga wa Isiraeli ari omulamu, ou nyemereire omu maisho ge, emyaka egi teribaho mushenyi nari enjura, kureka nk’oku ndigamba. 1 Abakama 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.
잉엘리야가 갈멜산에서 아합과 이세벨의 신들과 대결한 것은, 이스라엘 북왕국의 일곱째 왕이 “그 이전의 이스라엘 모든 왕보다 더 이스라엘의 하나님 여호와를 노하시게 하였”던 배도의 상태에 대한 응답이었다. 이 구절에 있는 ‘노하시게 하다’라는 말은 민수기 14장에 있는 열 번째 시험으로 표상된 “격노의 날”을 가리킨다. 아합이 하나님을 노하시게 한 일은 민수기 14장에서 열 정탐꾼의 악한 보고로 말미암아 초래된 열 가지 시험의 마지막을 대표하였다. 그러므로 그것은 밀러파 운동을 위한 마지막 시험과 십사만 사천을 위한 마지막 시험을 표상한다.
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.
Nake Roho Tapu wami, I bo ani roho ke niro: “Toong, ami ke ni nong yaane u kii, su u mii o ya moongo je, kara toonaa teni boro ana pan tewene taabun kaana tekana.” Hebrews 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.
لە “ڕۆژی تووڕەبوون” ـی پێشبینیکراودا کە بە ئاحاب نیشاندرابوو، پێغەمبەر ئیلیا نزا کرد کە ئەگەر پێویست بێت، خودا سزا بەسەر ئیسرائیلدا بهێنێت، تاکو گەلی ئەو لە گوناهەکانەی تێیاندا بەشدار دەبوون تۆبە بکەن.
“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.’
Bantu ba Israyeli, buhoro buhoro, bari baratakaje ugutinya n’ukwubaha Imana, kugeza aho ijambo ryayo ryanyujijwe kuri Yosuwa ritakibagiraho uburemere. “Ku ngoma ye [Ahabu], Hiyeli w’i Beteli yubaka Yeriko: urufatiro rwayo yarurambitse ku wa Abiramu imfura ye, amarembo yayo ayashyiraho ku wa Segubu umuhererezi we, nk’uko Uwiteka yari yaravuze abinyujije kuri Yosuwa mwene Nuni.”
“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.
“Izirayeli igihe yariko irahemuka, Eliya yagumye ari umuhanuzi w’Imana w’umwizerwa kandi w’ukuri. Umutima wiwe w’intahemuka warababajwe cane no kubona ukutizera n’ubuhemu biriko vyihutisha gutandukanya abana ba Isirayeli n’Imana, maze asenga asaba ko Imana yokiza ubwoko bwayo. Yinginze ko Umwami atokwirukana rwose ubwoko bwiwe bukora ivyaha, ahubwo ko, nimba bikenewe, yobakanguza biciye mu manza kugira ngo bihane, kandi ntibareke ngo bagere ku rugero rurushiriza mu caha, gutyo bakamurakaza kugeza aho abarandura nk’ihanga.”
“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.’
“Peyama Xudan hat ba Îlyas ku here cem Ahab bi şermezarkirina dadweriyên Wî, ji ber gunehên Îsraêl. Îlyas şev û roj rê kir heta ku gihîşt qesra Ahab. Wî daxwaza destûra ketinê nekir, û li bendê ne ma ku bi awayek fermî were ragihandin. Ji bo Ahab bi tevahî bêçaverî, Îlyas li ber padîşahê Sameriyayê yê matmayî radiweste, bi kincên stûr ên ku bi asayî ji aliyê pêxemberan ve dihatin kirin. Wî ji bo xuyabûna xwe ya ji nişka ve, bê vexwendin, tu lêborînek nekir; lê, destên xwe ber bi ezman ve bilind kirin, bi Xwedayê zindî yê ku ezman û erd afirandine, bi ciddiyet dadweriyên ku dê li ser Îsraêl bên, erê dike: ‘Di van salan de ne şebnem û ne baran dê hebe, lê tenê li gor gotina min.’”
“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.
“Ukutakana uku kwa kutisha kwa hukumu za Mungu kwa sababu ya dhambi za Israeli kulimwangukia mfalme huyo mwasi kama radi. Alionekana kana kwamba amepoozwa kwa mshangao na hofu; na kabla hajaweza kupata nafuu kutokana na bumbuwazi yake, Eliya, bila kungoja kuona athari ya ujumbe wake, akatoweka ghafula vilevile kama alivyokuja. Kazi yake ilikuwa kunena neno la ole kutoka kwa Mungu, naye akaondoka mara hiyo. Neno lake lilikuwa limefunga hazina za mbinguni, na neno lake ndilo lililokuwa ufunguo wa pekee ambao ungeweza kuzifungua tena.” Testimonies, juzuu la 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.
ਇਸਰਾਏਲ ਭੁੱਲ ਗਿਆ ਸੀ ਕਿ ਯਹੋਸ਼ੂਆ ਨੇ ਉਨ੍ਹਾਂ ਨੂੰ ਕੜੇ ਆਦੇਸ਼ ਨਾਲ ਮਨ੍ਹਾਂ ਕੀਤਾ ਸੀ ਕਿ ਉਹ ਗੈਰ-ਕੌਮੀ ਜਾਤੀਆਂ ਨਾਲ ਕੋਈ ਸਾਂਝ ਨਾ ਰੱਖਣ, ਅਤੇ ਯਰੀਹੋ ਨੂੰ ਕਦੇ ਵੀ ਮੁੜ ਨਾ ਬਣਾਉਣ। ਭਾਵੇਂ ਯਰੀਹੋ ਦੀ ਲੜਾਈ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸ਼ਕਤੀ ਦਾ ਇਕ ਮਹਾਨ ਪ੍ਰਦਰਸ਼ਨ ਸੀ ਅਤੇ ਇਸ ਗੱਲ ਦਾ ਪ੍ਰਤੀਕ ਸੀ ਕਿ ਪਰਮੇਸ਼ੁਰ ਆਪਣੇ ਲੋਕਾਂ ਨੂੰ ਵਾਅਦੇ ਦੇ ਦੇਸ਼ ਵਿੱਚ ਲੈ ਜਾਵੇਗਾ, ਤਦ ਵੀ ਯਰੀਹੋ ਨਾਲ ਇਕ ਪਾਪ, ਇਕ ਸ਼ਾਪ ਅਤੇ ਇਕ ਛੁਟਕਾਰਾ ਵੀ ਸੰਬੰਧਿਤ ਸੀ। ‘ਪਾਪ’ ਆਖਾਨ ਦਾ ਸੀ, ਜਿਸ ਨੇ ਯਰੀਹੋ ਦੀ ਦੌਲਤ ਅਤੇ ਪ੍ਰਭਾਵ ਦੀ ਲਾਲਸਾ ਕੀਤੀ; ‘ਸ਼ਾਪ’ ਉਸ ਹਰ ਮਨੁੱਖ ਉੱਤੇ ਸੀ ਜੋ ਯਰੀਹੋ ਨੂੰ ਮੁੜ ਬਣਾਵੇ; ਅਤੇ ਵੇਸ਼ਿਆ ਰਹਾਬ ‘ਛੁਟਕਾਰੇ’ ਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਕਰਦੀ ਸੀ। ਆਖਾਨ ਨੇ ਬਾਬਲ ਦਾ ਸੁੰਦਰ ਚੋਗਾ ਚਾਹਿਆ। ਉਸ ਨੇ ਸੋਚਿਆ ਕਿ ਉਹ ਆਪਣੇ ਪਾਪ ਨੂੰ ਲੁਕਾ ਸਕਦਾ ਹੈ, ਜਿਵੇਂ ਆਦਮ ਅਤੇ ਹਵਵਾ ਨੇ ਅੰਜੀਰ ਦੇ ਪੱਤਿਆਂ ਦੇ ਵਸਤ੍ਰ ਨਾਲ ਆਪਣੇ ਪਾਪ ਨੂੰ ਲੁਕਾਉਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ ਸੀ। ਆਖਾਨ ਉਸ ਖੁਸ਼ਹਾਲੀ ਨੂੰ ਚਾਹੁੰਦਾ ਸੀ ਜਿਸ ਦੀ ਪ੍ਰਤੀਕਤਾ ਯਰੀਹੋ ਕਰਦਾ ਸੀ, ਅਤੇ ਉਹ ਬਾਬਲ ਨਾਲ ਸੰਬੰਧਿਤ ਹੋਣਾ ਚਾਹੁੰਦਾ ਸੀ।
Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.
Yeriko huwekwa mbele kuwa ishara ya kazi ya kuupeleka ujumbe wa malaika wa tatu kwa ulimwengu, lakini una onyo kuhusu dhambi ya kuupenda ulimwengu na kuutegemea. Ishara ya Yeriko pia ina laana dhidi ya kuijenga upya Yeriko, na Rahabu anawakilisha wale walio bado katika Babeli wanaotoka nje wakati kilio kikuu cha malaika wa tatu kinapotangazwa.
“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.
روحی امانەتدارێلیایە خەمبار بوو. تووڕەییی هەڵگیرسا، و بۆ شکۆی خودا غیرەتی هەبوو. بینیی کە ئیسرائیل کەوتووەتە ناو هەڵگەڕانێکی ترسناک. کاتێکیش بیرەوەری ئەو کارە گەورانەی کردەوە کە خودا بۆیان ئەنجام دابوو، بە خەم و سەرسوڕمان داپۆشرا. بەڵام زۆربەی گەل هەموو ئەمانەیان لەبیر کردبوو. چووە بەردەم یەزدان، و بە ڕۆحێک کە بە ئازار دەتەوا، پاڕایەوە کە گەلەکەی خۆی ڕزگار بکات، ئەگەر پێویست بکات بە داوانیش بێت. لە خودا پاڕایەوە کە لە گەلە ناسپاسەکەی خۆی شەبنم و باران ڕابگرێت، ئەو گەنجینەیەکانی ئاسمان، تاکو ئیسرائیلی هەڵگەڕاو بە بێهیوایی ڕوو بکاتە خوداوەندەکانی خۆی، بە بتەکانی زێڕ و دار و بەرد، خۆر و مانگ و ئەستێرەکان، بۆ ئەوەی زەوی ئاودار و دەوڵەمەند بکەن و وایی لێبکەن بە فراوانی بەرهەم بهێنێت. یەزدان بە ئێلیا وت کە نوێژەکەیی بیستووە و شەبنم و باران لە گەلەکەی خۆی ڕادەگرێت هەتا ئەو کاتەی بە تۆبە بگەڕێنەوە بۆ لای ئەو.
“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.
“Ũnguvi ũrĩa mũkũrũ nĩwe warindĩte andũ ake na wendo mũnene, nĩguo matikahingĩre hamwe na marũrĩ ma ndũrĩri iria cia kũmũrĩria mĩhianano iria ciarĩ ingurũ yao, nĩgeetha ngoro ciao itikũheenywo na marĩri ma kũgĩa maitho, hamwe na handũ ha kũhooyera, hekalu na matara-inĩ, iria ciarongeretwo na mũhianano wa gũtũma mũndũ akwende mũno, na ũtonga mũnene, nĩguo gucunjia mĩrimũ ya andũ, nĩ ũndũ ũcio Ũnguvi ahingwo kũrĩ ngoro cia andũ.”
“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.’
Mbongi wa Jeriko wuetanulwe ku buabule bwa bipagane bwa kwikalakaye menemene. Bantu ba muwo bavua bakoleshi mu bupeta, kadi bupeta bonso buba bônsò buba Nzambi wabavua mupèèshe, bavua babubala bu dipa dya bitendelelu byabu. Bavua ne ngôlò ne mpalata mu bungi; kadi, bule buvua bantu ba kumpala kwa Diluvi, bavua babola ne bafwila mifiku, ne bavua bafinga ne banyemesha Nzambi wa mu diulu ku byenzedi byabu bibi. Bilumbulwidi bya Nzambi byakapatuka ku Jeriko. Yone yivua nkambi wa bukole. Kadi Mukalenge wa cilwilu cya Yehowa Yêyè mwinè wakafuma mu diulu ku twadija bilwilu bya mu diulu mu kujingulula mbongi awu. Banjelo ba Nzambi bakakwata bibumba binene bya bimanu ne babiwisa panshi. Nzambi wakamba ne mbongi wa Jeriko ne uvua wa mulawu, ne bonso bônsò bavua ne cya kufwa, pa kuumusha Rahaba ne bamu mu nzubu wende. Aba bavua ne cya kupulusha bwalu bwa dîkalenga didi Rahaba wakalangulaku batumibwe ba Mukalenge. Dîyì dya Mukalenge kudi bantu divua ne: “Kadi nwênù, mu mushindu wônsò, dikengesheni ku cintu cidi cya mulawu, bwà kwamba ne, panu nwamba ku cintu cidi cya mulawu, nwênù bônsò kanwìkali ba mulawu, ne nwênù kanùfiki nkambi wa Izalele mulawu, ne kanùyitacishi.” “Ne Yoshua wakabalombola ku dîba adi, wamba ne: Mulawu ngùdì pa muntu awu kumpala kwa Mukalenge, udi ulamuka ne wakula mbongi ewu wa Jeriko; ku mwana wende wa mulela awu neàtèèkè mushinga wawu, ne ku mwana wende wa ndekeelu neàsangajè biibi byawu.”
“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.
“Ngai aŋkoru ma kũhota mũno nĩ ũhoro wa Jeriko, nĩguo andũ matikahehenywo nĩ indo iria airĩ a kũu maahooyaga na ngoro ciao ciũranirio kuuma kwa Ngai. Nĩarindire andũ ake na marathani ma hinya mũno; no rĩrĩa guothe, o na gũkorwo harĩ kĩrĩra gĩa kĩhooto kuuma kwa Ngai na kanua ka Joshua, Achan nĩagerire kũgĩa thĩ na kũhĩtũka. Wĩra wake wa kũgomba nĩwamũtongoririe akue kuuma kũu indo cia gĩtonga iria Ngai aamũgĩtĩrĩtie kũhutia moko, nĩgũkorwo mũhĩrĩga wa Ngai warĩ igũrũ rĩacio. Na nĩ ũndũ wa mehia ma mũndũ ũcio, Isiraeli wa Ngai nĩwarĩ mũnyamaranũ ta maaĩ mbere ya thũ ciake.”
“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.’
“Yoshuwa û rihspiyên Îsraêlê di êş û tengasiya mezin de bûn. Ji ber ku Xudan li dijî gelê xwe bi hêrs bû, wan bi tawaezûya herî kêmkirî li ber Sandûqa Xwedê razan. Wan li ber Xwedê dua kir û giriyan. Xudan ji Yoshuwa re got: ‘Rabe; çima tu bi vî awayî li ser rûyê xwe razayî? Îsraêl guneh kiriye, û ew peymana Min jî şikandiye ku Min ferman pê da wan: çimkî wan ji tiştê lanetkirî hildaye, û jî dizî kiriye, û jî xapandin kiriye, û ew di nav tiştên xwe de jî daniye. Ji ber vê yekê zarokên Îsraêlê nikarîn li ber dijminên xwe bisekinin, lê piştê xwe da dijminên xwe, çimkî ew lanetkirî bûn: ez ê êdî bi we re nebim, heya ku hûn tiştê lanetkirî ji nav xwe tune bikin.’”
“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.
“Nimeonyeshwa kwamba hapa Mungu anaonyesha jinsi anavyoitazama dhambi miongoni mwa wale wanaodai kuwa watu wake washikao amri. Wale ambao amewaheshimu kwa namna ya pekee kwa kushuhudia maonyesho ya ajabu ya uweza wake, kama Israeli wa kale, na ambao hata hivyo watathubutu kupuuza maagizo yake yaliyo wazi, watakuwa walengwa wa ghadhabu yake. Angetaka kuwafundisha watu wake kwamba kutokutii na dhambi ni chukizo kubwa mno kwake, wala havipaswi kuhesabiwa kuwa mambo mepesi.” Testimonies, juzuu la 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.
Jeriko hikâyesi, kötülerin ve zengin şehrin görünürdeki gücüne ve görkemine güvenmemek yönündeki uyarıyı içerir. Kutsal Kitap peygamberliğinde bir “şehir” bir krallıktır ve Akan Babil’e ait bir giysi aldı. Peygamberlikte giysi karakteri temsil eder; dolayısıyla “son günlerde” Akan’ın Babil giysisini saklaması, ruhsal Babil’in karakterine sahip olma yönünde gizli bir arzuyu temsil eder. Ruhsal Babil’in karakteri, ya da sureti, Amerika Birleşik Devletleri’nin kilise ile devleti bir araya getirdiğinde göz diktiği şeydir.
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.
Kuhangana n’ubushoboka ko urubyiruko rwo mu muvugiro wa Millerite rwashoboraga guhamagarirwa kujya mu Ntambara y’Abanyagihugu, kandi basobanukiwe ko hakenewe gahunda y’imiterere y’itorero, abayobozi b’uwo muvugiro bihuje mu buryo bwemewe n’amategeko n’icyo gihugu gikize cyane batagombaga na rimwe kwifatanya na cyo ngo basangire kamere yacyo. Ndetse n’Itegeko Nshinga ry’icyo gihugu gikize ryari ryarateganyije ko bitari ngombwa na busa ko itorero rihuzwa na Leta. Hariho amadini yabayeho mu gihe cy’umuvugiro wa Millerite, kandi n’uyu munsi aracyariho; amwe muri ayo madini ntiyigeze na rimwe yinjira muri iyo sano yemewe n’amategeko n’ubutegetsi bwa Leta Zunze Ubumwe za Amerika, kandi icyemezo cyayo cyo kutashyiraho iyo sano nticyigeze kibabuza mu buryo ubwo ari bwo bwose gutunganya no gushyiraho gahunda y’amatorero yabo.
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.
Yosua alipopigana vita vya Yeriko muda mrefu uliopita; na katika siku za Ahabu, maonyo yote kuhusu uasi wa Akani na kuangamizwa kwa Yeriko yalikuwa yamesahauliwa na watu wa Mungu walioasi. Eliya alimwomba Mungu, akiomba kwamba, ikiwa ni lazima, hukumu za Mungu zitekelezwe ili kuwaleta watu Wake katika toba. Malaki anapoandika maneno ya mwisho ya Agano la Kale, ahadi hiyo huwekwa ndani ya muktadha wa Bwana kuipiga dunia kwa laana. Laana iliyohusiana na Yeriko ilikuwa juu ya mtu yeyote ambaye angeijenga upya Yeriko. Laana ilikuwa juu ya yeyote ambaye, kama Akani, angependa kutumainia utajiri na ufanisi vinavyohusishwa na Yeriko. “Dhambi” ya Akani inawakilisha shauku ya ndani iliyofichika, isiyotakaswa, ya kutaka kuivaa ile vazi la Kibabeli. “Laana” ilikuwa juu ya tendo la kuzitenda kwa matendo tamaa hizo za ndani.
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.
Ubutumwa bwa Miller bwari ubutumwa bwa Eliya mu gihe cye, kandi Intambara y’Abasivili yagereranyaga imanza ziherekeza ubutumwa bwa Eliya. Hagati mu Ntambara y’Abasivili mu wa 1863, Uwadiventisime bw’Abamillerite bwongeye kubaka Yeriko, nk’uko bigaragarira mu bisobanuro by’umuvumo wa Yosuwa ku muntu wese wabigenza atyo.
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.
Na Yoshua aliwaapisha wakati ule, akisema, Aalaaniwe mbele za Bwana mtu yule atakayesimama na kuujenga mji huu wa Yeriko; ataweka msingi wake kwa mwanawe mzaliwa wa kwanza, na kwa mwanawe wa mwisho atasimamisha malango yake. Yoshua 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.
Yoshua waamurilie “kuapa kwa kiapo” ni kiapo na laana pia. Umelaaniwa ukivunja amri ya Yoshua, nawe umebarikiwa ukilitunza hilo kiapo. Neno lililotafsiriwa kuwa “kuapa kwa kiapo” pia limetafsiriwa kuwa “mara saba” katika Mambo ya Walawi ishirini na sita. Kiapo na laana ya Musa, kama Danieli anavyoieleza katika sura ya tisa, vinahusiana na kujengwa upya kwa Yeriko.
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.
إي، قد تعدّى إسرائيلُ كلُّه شريعتَكَ، وحادوا لئلّا يسمعوا لصوتِكَ؛ فلذلك انسكبَت علينا اللعنةُ، والقَسَمُ المكتوبُ في شريعةِ موسى عبدِ الله، لأننا قد أخطأنا إليه. دانيال 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.
Sister White akati, “Mwari vakanga vakanyatsorurama zvikuru pamusoro peJeriko, kuti vanhu varege kukwezvwa nezvinhu zvainge zvichinamatiwa navagari vayo uye kuti mwoyo yavo irege kutsauswa kubva kuna Mwari.” Mwari vakanga vakanyatsorurama zvikuru pakuita kuparadzwa kweJeriko, saka vakanga vakanyatsorurama zvikuru pakunyora yambiro inomiririrwa naAkani. Vakangwarirawo pakunyora kutukwa kwakabatanidzwa nokuvakwazve kweJeriko, uye vakangwarirawo pakutsanangura nzira dzoumwari dzakashandiswa pakuparadza masvingo ayo.
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.
Yesu kabisa ndiye aliyekuwa, kama Mkuu wa jeshi la Bwana, aliyewaagiza malaika kuziangusha kuta za Yeriko; wala hakuna jambo lolote linalofanyika kwa bahati mbaya katika Neno la Mungu. Lakini katika kisa hiki, nabii mke anatuambia kwamba “Mungu alikuwa makini sana kuhusu Yeriko.” Siku saba sanduku lilibebwa kuzunguka mji, na katika unabii siku moja ni mwaka mmoja. Kanuni hiyo iliandikwa mwanzoni mwa ile miaka arobaini ya kutangatanga jangwani, na mwisho wa hiyo miaka arobaini waliizunguka Yeriko kwa siku saba.
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.
Lehe liḓuvha dza tshivhalo tsha maḓuvha ane na ṱolaḽa ngao shango, maḓuvha a mahumi maṋa, ḓuvha ḽiṅwe na ḽiṅwe nga ṅwaha, ni ḓo hwala vhuvhi haṋu, e leng miṅwaha ya mahumi maṋa; nahone ni ḓo ḓivha u pfukwa ha pfulufhedziso yanga. Numeri 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.
В течение семи дней ковчег носили вокруг города, и в седьмой день его обнесли вокруг города «семь раз». Это даёт два пророческих свидетельства того, что Иерихон связан с «семью временами» клятвы Моисея. Народ завета Божия — священники, и семь священников трубили в семь труб.
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.
Nanywe kandi, nk’amabuye mazima, mwubakwa ngo mube inzu y’umwuka, ubusaseridoti bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 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.
Likumbi limesha ama kulundzrula ka xilemukiso, kumbe yavanyisa kumbe mbilungelo ya ku vitana nhlengeletanu yo xwenga hi kuya hi mongo lowu ri kumekaka eka wone. Emasikwini ya wugamu ku fanele ku biwa likumbi hi valanguteri, hilaha ri biweke hakona hi va-Millerite ematin’wini ya vona. Vaprista va yimela valanguteri lava nga emakhumbini ya Siyoni lava biaka likumbi, va lemukisa vanhu va Xikwembu hi yavanyisa leyi taka, kasi hi nkarhi wolowo va tlhela va vitana vanhu volavo volavo eka nhlengeletanu yo xwenga.
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.
Pigeni tarumbeta katika Sayuni, na pigeni kengele ya tahadhari katika mlima wangu mtakatifu; wakaaji wote wa nchi na watetemeke; kwa maana siku ya Bwana inakuja, kwa kuwa iko karibu sana … Pigeni tarumbeta katika Sayuni, takaseni saumu, iteni kusanyiko takatifu; wakusanyeni watu, litakaseni kusanyiko, wakusanyeni wazee, wakusanyeni watoto, na hao wanyonyao maziwa; bwana-arusi na atoke chumbani mwake, na bibi-arusi atoke katika chumba chake. Makuhani, wahudumu wa Bwana, na walie kati ya ukumbi na madhabahu, nao na waseme, Uwahurumie watu wako, Ee Bwana, wala usiutoe urithi wako kwa aibu, hata mataifa yawatawale; mbona waseme kati ya mataifa, Yuko wapi Mungu wao? Yoeli 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!
Lipenga lwa tarumbeta lili lipenga lya Eliya. Mbubumbo yonsi ya kugwiliskila ntchito lizgu lakuti “seven” mu Yoswa chipatulo sikisi, ni lizgu lenelira panji lizgu lakufuma ku lizgu lenelo ilo lili kung’anamulika kuti “seven times” mu Levitiko twente-sikisi. Kweni mbale ya ntharika izo ŵateoloji ŵa Laodikeya ŵakupereka yikuyowoya kuti lizgu ilo lili kung’anamulika kuti “seven times” mu Levitiko twente-sikisi likung’anamura waka uzere wa nkhongono, panji kukwanira, panji kusinthasintha kunyake kwa upusikizgi wawo pakukana kuti Miller wakaŵa wakuneneska pakugwiriskira ntchito mtengo wa manambala ku lizgu ilo lili kung’anamulika kuti “seven times.” Ŵasembe ŵakalongozga ŵanthu kuzingilira msumba maulendo ghankhondi na ghaŵiri, nkhupulikikwa yayi kuti ŵakazingilira Yeriko mwauzere panji mwakukwanira. Lizgu ilo lili kung’anamulika kuti “seven times” likuyimira mtengo wa manambala!
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.
لە یەریحۆدا، کاتێک گەل هاوارێکیان کرد، ئەوە نوێنەرایەتی هاواری بەرزی سەد و چل و چوار هەزارەکەی دەکرد، ئەوانەی کە بەبێ دەست لە چیاکەوە دابڕاون لە دانیال بەشی دوو، ئەوانەی کە پەیکەرەکە لێدەدەن و وردوخاشی دەکەن.
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.
Na mɛhɔm ahemfo yi, ɔsoro Nyankopɔn bɛsi ahenni bi, a wɔrennsɛe no da; na wɔremfa ahenni no mma nnipa foforo, na mmom ɛbɛbubu ahenni yi nyinaa mu na ɛbɛsɛe no, na ɛno de, egyina hɔ daa. Efisɛ wohui sɛ wɔtwaa ɔbo no fii bepɔw no mu a ɛnyɛ nsa na ɛyɛe, na ɛbubuu dade no, kɔbere no, dɔte no, dwetɛ no, ne sika no mu no; Onyankopɔn kɛse no akyerɛ ɔhene no nea ɛbɛba akyiri yi: na dae no yɛ nokware, na ne nkyerɛase no nso yɛ pintinn. 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.
’Imana yakoranye ubwitonzi mu kubarura ibyuma by’agaciro byabonetse i Yeriko nk’izahabu, ifeza, umuringa n’icyuma. Mu buryo bw’ubuhanuzi, ibumba rihagarariye ubwoko bw’Imana nk’uko byagereranyijwe kuri Rahabu. Yeriko ihagarariye iherezo ry’ubwami bwose bwo mu isi mu gihe cy’ijwi rirenga ry’abanyagihumbi ijana na mirongo ine na bine.”
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.
Lelo fhela siliva, ni nsuku, ni swibya swa koporo ni nsimbi, swi kwetsimiseriwile eka Yehovha; swi ta nghenisiwa exumeni xa Yehovha. Yoshua 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.
Jericho ni kimanyisio kya ntchito ya kushinda Nchi ya Ahadi, iyo yikuwoneska ntchito ya kayendeskero kakuru ka muryango wa mungelo wachitatu. Ntchito iyo yikusazgapo chenjezgo, temberero, na chiponosko cha awo ŵali kuwaro kwa unsembe, nga umo vikimirikira mwa hule, Rahabu.
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.
Lakha ya kinabii ya Yoshua baadaye ilitimizwa katika siku za Ahabu na Eliya. Lakha dhidi ya kuijenga upya Yeriko ilikuwa na unabii mahsusi kwamba mtu ambaye angefanya hivyo angempoteza mwanawe mdogo atakapoweka malango ya Yeriko, na angempoteza mwanawe mkubwa atakapoweka misingi yake. Katika wakati wa Eliya, Hieli, Mbetheli, alitimiza unabii huo, na mwanawe mdogo akafa alipoweka malango, na mwanawe mkubwa akafa alipoweka misingi. “Lakha” inayohusishwa na ujumbe wa Eliya iliwasilishwa na kazi ya kuijenga upya Yeriko.
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.
Ka wò ó, emi yóò rán wòlíì Èlíjà sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: yóò sì yí ọkàn àwọn baba padà sí àwọn ọmọ, àti ọkàn àwọn ọmọ padà sí àwọn baba wọn, kí n má bàa wá lu ayé pẹ̀lú ègún. Malaki 4:5, 6.
The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.
Istoria ya Bamilerite yina vandaka ya kusangisama ti nsangu ya Eliya ya Miller, nsingulu na yo tubamaka ntete na Yosua mpe lungisamaka na ntangu ya Eliya mpe Ahaba.
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.
Mu minsi yakwe Hieli wa mu Betheli wakulika Yeriko: watetekile musinsi wakwe mu Abiramu mwana wakwe wa kutanga, no kusimikila minyango yakwe mu Segubu mwana wakwe wa kumamanino, kufuma pa lisu lya Mfumu, ilyo alyandile ku njira ya Yoshua mwana wa Nuni. 1 Bamfumu 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.
Yerikoyen yeniden inşa etme laneti, Tanrı’nın Yeriko surlarını yıkıma uğratırken sergilediği kudret tezahüründen ayrı tutulamaz. Kardeş White şöyle dedi: “O’nun kudretinin olağanüstü tezahürlerine tanıklık etmek suretiyle kendilerine özel onur verilenler, eski İsrail’de olduğu gibi, buna rağmen O’nun açık buyruklarını hiçe saymaya cüret ederlerse, O’nun gazabının hedefi olacaklardır.” Millerciler, doruk noktasına Gece Yarısı Feryadı ile ulaşan Tanrı’nın kudret tezahürüne henüz iştirak etmişlerdi; buna rağmen Daniel’in de Musa’nın laneti olarak tanımladığı, yedi vakte dair Musa’nın yemininı reddettiler.
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.
Amanyina ni ikimenyetso cy’imico mu Ijambo ry’Imana, kandi izina ry’umuntu wongeye kubaka Yeriko, hamwe n’amazina y’umuhungu we w’imfura n’umuhererezi we, bifite icyo bitwigisha cyane. Hiyeli bisobanura Imana nzima y’imbaraga kandi byerekana ko Hiyeli yari umuyoboke w’Imana nzima. Kuba arangwa nk’Umunyabeteli bimuhuza n’itorero. Abiramu, imfura ye, bisobanura se w’ubuhagarare bwo hejuru, mu buryo bwo gushyirwa hejuru no kuzamurwa. Umuhungu we w’umuhererezi Segubu bisobanura kuba ku rwego rwo hejuru no gushyira hejuru no kuzamura. Ayo mazina uko ari atatu ahagarariye ibice by’imico y’Imana, ariko mu rwego rw’ubuhanuzi basohoje, ahagarariye umuntu wari wishyira hejuru kandi akishyira ku rwego rwo hejuru arutisha Imana Ishoborabyose yari yaramanuriye Yeriko hasi. “Irembo” mu buhanuzi rihagarariye itorero.
“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.
“Abato, umweya wizera, inzu y’Imana iri ku isi ni irembo ry’ijuru. Indirimbo y’ishimwe, isengesho, amagambo avugwa n’abahagarariye Kristo, ni uburyo Imana yageneye gutegura abantu bazakwira itorero ryo mu ijuru, ku bw’uwo murimo wo kuramya usumba iyindi, aho hatabasha kwinjira ikintu cyose gihumanya.” 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.
Ekanisa y’okutandika omulimu gwatandika mu 1860, nga bwe kitegeezebwa abannabyafaayo b’Abadiventi ng’oku Arthur White, muzukulu wa Ellen White, bwe bawa obujulirwa.
“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.
“Ellen White alikuwa ameandika na kuchapisha kwa urefu fulani kuhusu haja ya utaratibu katika kuisimamia kazi ya kanisa (tazama Early Writings, 97–104), na huku James White akiwa ameendelea kuweka hitaji hili mbele ya waumini katika hotuba na makala za Review, kanisa lilikuwa polepole kusonga mbele. Yale yaliyokuwa yamewasilishwa kwa kauli za jumla, yalipokelewa vizuri, lakini ilipofika wakati wa kutafsiri hayo kuwa jambo lenye muundo wa kujenga, kulikuwapo upinzani na pingamizi. Makala mafupi ya James White ya mwezi Februari yaliwaamsha si wachache kutoka katika hali ya kuridhika, na sasa mengi sana yalikuwa yakisemwa.”
“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, akakola hamwe na White i Michigan, ni we wa mbere witabiriye. Amagambo ye yari ayo kwemera, ariko yo kwirwanaho:”
“‘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.’
“‘Umwe avuga ati, nimwitunganya kugira ngo mutunge umutungo mu buryo bwemewe n’amategeko, muzaba mubaye kimwe na Babuloni. Oya; nsobanukiwe ko hariho itandukaniro rikomeye cyane hagati yo kuba turi mu mwanya wo kurinda umutungo wacu hakurikijwe amategeko no gukoresha amategeko kugira ngo turinde kandi dushyire mu bikorwa ibitekerezo byacu by’idini. Niba ari bibi kurinda umutungo w’itorero, kuki bitaba bibi ko abantu ku giti cyabo batunga umutungo uwo ari wo wose mu buryo bwemewe n’amategeko?—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 akamalizia taarifa yake katika Review, akiweka mbele ya kanisa suala la uhitaji wa mpangilio wa kazi za uchapishaji kwa maneno haya: ‘Ikiwa yeyote ana pingamizi kwa mapendekezo yetu, je, tafadhali ataandika mpango ambao sisi kama watu tunaweza kuufuata?’—Ibid., Februari 23, 1860. Mhudumu wa kwanza aliyekuwa akifanya kazi huko uwanjani kuitikia alikuwa R. F. Cottrell, mhariri mshiriki hodari wa mawasiliano wa Review. Mwitikio wake wa mara moja ulikuwa hasi kwa dhahiri:”
“‘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.
“‘Kaka White abwile bakwetu balandepo pa mulandu wa cishinka cakwe cakusunga ifintu fya chalichi. Nshishibe bwino bwino icilingo ico alalenga muli ici cipandwa, lelo ndeumfwa ukuti ni cakuti twikala abapyanishiwa mu mulao nga mubili wa bukapepa. Kuli ine nemwine, ndemona ukuti cingaba icilubo ‘ukutucitila ishina,’ pantu ico cilele pa ntendekelo ya Babuloni. Nshiletontonkanya ukuti Lesa angacisuminisha.—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.
James White salê 1860-an de dest bi hewldana xwe kir ku bibe dêr, û dêr bi “derî” ve tê temsîl kirin. Ellen White di derbarê sala 1860-an de ev dibêje.
“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.
“Mu mwaka gwa 1860, urupfu rwarinjiriye mu muryango gwaitu, maze ruca ishami rito kuruta ayandi ku giti c’umuryango gwaitu. Herbert mutoya, yavukiye ku wa 20 Nyakanga 1860, apfa ku wa 14 Kigarama w’uwo mwaka nyene.” Testimonies, volume 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.
Mu 1863, aba White na bo babulirwa n’umwana wabo omukulu. Nga yamaze okukina n’okubuguma ennyo, yagenda mu kisenge mwe baategekera ebipande by’engoye, n’agalamira ku ngoye ezimu ennyovu ezaakozesebwanga mu kuteekateeka ebipande ebyo. Ebipande ebya 1843 ne 1850 biraga emisingi gy’omukago gwa ba-Millerite. Ekipande ekyakolebwa mu 1863 kiraga okugaana “ebiseera musanvu” ebya Levitiko amakumi abiri mu mukaaga nga bwe byali byalagiriddwa edda ku bipande bibiri ebya Kaabakuuku. Kireeta obubaka obw’obulimba obw’emisingi.
“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:
“Di Înê, 27ê Mijdarê de, [1863] dema ku dêûbav gihîştin Topsham, wan sê kurên xwe û Adelia li stasyona trenê li bendê dîtin. Hemû, di xuyangê de, saxlem bûn, ji bilî Henry, yê ku sermayek hebû. Lê sêşema pêşî, 1ê Kanûnê, Henry bi zaturre gelek nexweş bû. Salan pişt re, Willie, birayê wî yê biçûk-tir, vê çîrokê ji nû ve ava kir:”
‘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.
‘Babera babo tulipokuwa hawapo, Henry na Edson, chini ya usimamizi wa Ndugu Howland, walikuwa wakijishughulisha kwa bidii kuweka chati juu ya kitambaa, zikiwa tayari kuuzwa. Walifanya kazi katika jengo la duka walilokodisha, takriban umbali wa blocki moja kutoka nyumbani kwa akina Howland. Hatimaye walipata nafuu kwa siku chache walipokuwa wakingojea chati zitumwe kutoka Boston.... Aliporudi kutoka matembezini marefu kando ya mto, yeye [Henry], bila kufikiri, alilala chini na usingizi juu ya vitambaa vichache vyenye unyevunyevu vilivyotumiwa kutandazia chati za karatasi kwa nyuma. Upepo wa baridi ulikuwa ukiingia kupitia dirisha lililo wazi. Kutokuwa mwangalifu huku kulisababisha mafua makali.’” Arthur White, Ellen G. White, juzuu ya 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.
Mu mwaka wa 1863, umukumbi wa Millerite warangiye no gushingwa kw’itorero hamwe no kwangwa kw’ukuri kw’ishingiro kwagereranyijwe ku bisate bibiri bya Habakuki. Umuyobozi mukuru, nk’uko yagereranyijwe na Hiyeli w’i Beteli, yari yaratangiye umurimo wo gushyiraho amarembo mu mwaka wa 1860, kandi kubw’uwo murimo yatakaje umuhungu we w’imfura ntoya. Mu mwaka wa 1863, amashati y’ibihimbano yabaye ahantu ho kuruhukira aho umuhungu mukuru wa Hiyeli yafatiye agatotsi. Yafashwe n’imbeho maze apfa muri uwo mwaka nyine. Urupfu rwe rwari rufitanye isano itaziguye no gusinzira kuri ayo mashati yari ari gukorwa icyo gihe. Ariko ishati yari iri gukorwa mu mwaka wa 1863 yari iy’igihimbano y’ishingiro Eliya, wagereranyijwe na Miller, yari yarubatse.
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.
Fermana Yehoshua li dijî nûavakirina Erîha, bi peyva “temsîr kirin bi sond” hatibû îfadekirin. Ev peyv sond û nifirê temsîl dike, û heman peyv e ku di Leviticus bist û şeş de wekî “heft caran” hatiye wergerandin. Ew nifira ku bi peyama Îlyas re tê, û ew nifir di 1860 û 1863-an de hate pêkanîn gava Adventîzma Millerî bi avakirina dêrekek qanûnî û bi redkirina kevirê astengiyê yê Miller, Erîha nû ava kir. Hîêl yek ji Bêtêlê bû, ji ber vê yekê bi awayekî pêxemberî xebata Hîêl di nûavakirina Erîha de wekî xebata avakirina dêrekê tê xuyakirin.
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.”
“Joshua re kiyi” chu Jericho kah le capâw pa thu hna he aa pehtlai in a phuahmi a si; cu capâw pa thu cu “vawi sarih” ti hi voikhat hman loin rel khawhmi a si lo.
In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.
1863年に、エリヤによって提示され、ウィリアム・ミラーによって表象されたモーセのメッセージ、すなわち「誓い」は、「のろい」をもたらした。モーセのメッセージもエリヤの働きも、ともに拒絶された。エリヤは1989年に再来したが、2001年9月11日以後になるまで、モーセと再び結び合わされることはなかった。その情報はなお擁護されるべきものであるが、論証としては完全無欠である。
“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.
“Huduma wasiotakaswa wanajipanga kumpinga Mungu. Wanamsifu Kristo na mungu wa ulimwengu huu kwa pumzi ile ile. Ingawa kwa madai wanampokea Kristo, wanamkumbatia Baraba, na kwa matendo yao husema, ‘Si huyu, bali Baraba.’ Na wote wanaosoma mistari hii na wajihadhari. Shetani amejisifu kwa yale awezayo kufanya. Hudhani kuivunja ile umoja ambao Kristo aliomba upate kuwapo katika kanisa Lake. Husema, ‘Nitatoka, nami nitakuwa roho ya uongo kuwahadaa wale niwezazo, ili wakosoe, na kuhukumu, na kupotosha.’ Mwana wa udanganyifu na wa ushuhuda wa uongo akikaribishwe na kanisa ambalo limekuwa na nuru kuu, ushahidi mkuu, kanisa hilo litatupilia mbali ujumbe ambao Bwana ametuma, na kupokea madai yasiyo na akili hata kidogo, na dhana za uongo, na nadharia za uongo. Shetani hucheka upumbavu wao, kwa maana anajua kweli ni nini.”
“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.’
"Beshi mbasi beha ku bimva byetu bya kusambila ne ngunji ya busakulo bwa bufi mu maboko abo, ya kwashibwa ku ngunji ya Satana ya gehena. Kana kutwisha ne kubula kwitaba bikumbatiibwa, bakambididi ba kwadila abo ba bwine ne bafumishibwa mu bantu badi badimona ne lungenyi lunene. ‘Dai obewadi mumanye,’ wakamba Kristo, ‘nansha webe, mu dituku edi diebe, bintu bidi bya mutende webe! kadi mpindieu bidi bifishibwe ku meso ebe.’"
“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.
“Ni buo-bwa, imbok jikin turel eo an Anij ej bed bedbed in kejbarok. Iroij ej jelā ro im rej an. Rijerbal eo emoj karōk in erreo enaj jab wor an menkūnōn ilo unin. Ewor an kōjparok im en walok in alikar āinwōt ran, im en jerbal jen jabdewōt jekjekin enana. Juon ministry emoj karōk in erreo im juon press emoj karōk in erreo renaj juon kajoor ilo kajin melele eo an jimwe nan rijelālok in mweiuk in āliklik in. Jibañ in maron̄, roñoul, maron̄ in maron̄ ke emaron̄ jiban kōjparok! Kōrāik baōn eo ilo Zion; likūt juon kakkure ilo tol eo emoj karōk in erreo. Kōmman bwe ro im rej tālimōņ in Iroij ren ioon, im en karōk bōrōroier, bwe ren rōñ ta eo Iroij enaj ba nan ro an; bwe Ekkar kōmman an maron̄ in melele en laplok nan aolep ro im renaj rōñ. Ren armōr im ren kōkkāāl, im ren kake ioon nan maaj; nan jibañ Iroij kōn menin kajoor ro. Anij make enaj jerbal kin Israel. Aolep unin make inaboj enaj kamōj. Pāin ājri ro an anjelo renaj kajōlōk mennin kōtaan ro im rej kokmanman. Jikin kajoor ko an Satan renaj jab bōk an rool. Jitōr enaj etal ibben message eo an jiluñ angel. Āinwōt eo Kapten eo an tālimōņ eo an Iroij ear juonwōt kōjparok nan karreo tōr ko an Jericho, einwōt wōt, ro an Iroij im rej bōk kuuj ko an renaj jitōr, im aolep men ko rej kūj in kabōjrak renaj maron̄ in jino. Jab koba juon ānbwin en kcomplain kin ro rej jerbal nan Anij ro im ear itok nan er im juon message ej itok jen lan̄in. Kōjparok, jab bar lukkun bukōt anier ālikar ko, im kwalok, ‘Rej lukkun bedbed; rej kōnono ilo wawen eo ej lukkun kajoor.’ Emaron̄ bwe ren kōnono kajoor; ak, e jab ke aikuj? Anij enaj kōmman bwe lōñin ro rej rōñ ren kindeblak elañe rejab kanne jān lalin Anij ak message eo an. Enaj kwalok kōn kabuñ nan ro im rej bōjrak kōnōn eo an Anij.”
“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.
“Seṱana o vhekanya maitele oṱhe ane a konadzea uri hu si vhe na tshithu tshi ḓaho vhukati hashu sa lushaka u ri kaidza na u ri nyefula, na u ri ṱuṱuwedza uri ri laṱe vhukhakhi hashu. Fhedzi hu na vhathu vhane vha ḓo hwala Areka ya Mudzimu. Vhaṅwe vha ḓo bva vhukati hashu vha sa tsha hwala Areka. Fhedzi avha a vha nga koni u fhaṱa marako a u thivhela ngoho; ngauri i ḓo bvela phanḓa na u gonya u swika magumoni. Tshifhingani tsho fhiraho Mudzimu o vusela vhanna, nahone u kha ḓi vha na vhanna vha tshifhinga tsha tshibuli vho lindela, vho lugiselwa u ita zwe A laedza—vhanna vhane vha ḓo fhira kha dzithivhelo dzine dza tou nga marako o pendiwaho nga seretse si si na maanḓa. Musi Mudzimu a tshi vhea Muya Wawe kha vhanna, vha ḓo shuma. Vha ḓo ḓivhadza ipfi ḽa Murena; vha ḓo takusa ipfi ḽavho sa phalaphala. Ngoho i nga si fhungudzee kana u xela maanḓa ayo zwaṋoni zwavho. Vha ḓo sumbedza vhathu vhuphambuki havho, na nṋu ya Yakobo zwivhi zwayo.” Testimonies to Ministers, 409–411.