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.
Ca tàmbalee njàlbéen gu Israayil gu yàgg ga ci lu dëgg, ak itam tàmbalee Israayil gu xel gu jamono jii, ba ci jàll gi ca Géej gu xonq ga, te gannaaw loolu ca màggalug naqar ga, taxawoon na ay nattu yu di yokku ndànk-ndànk, yu mujjee aksi ci nattu bu mujj ba. Mboolem toogug nattu boobu mujj ci téereb Niméro ak ci jaar-jaariy taariixu Millerite mooy màndargaal tàmbaleg wër-wëru àll ba.
“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.
«Diir-fukk ngëm, ñàkk ngëm, xonxoni ak rebelte téye nañu Israayil bu yàgg ba bañ a dugg ca réewum Kanaana. Bàkkaar yu mel noonu yees nañu jëfandikooku ngir yéexal duggug Israayil bu bees bi ca Kanaana asamaan. Ci benn benn xaalis, du yooni Yàlla a amoon njàqare. Ñàkk ngëm, àddina-jéggi, ñàkk sellal-bopp, ak xuloo yi ci biir nit ñi di wax ne ñoom bokk nañu Boroom bi moo tax nu nekk ci àddina ju bàkkaar ak metit gi diir na lool ay at.»
“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.
“Xeyna wara des ni nu des ci àddina bii ngir déggadiñaat ay at yu bare, ni ko bani Israa’il yi defee; waaye ngir Kirist, xelam yi waruñu yokk bàkkaar ci bàkkaar, di seet Yàlla lu mu tax ci njariñu yoon wu jubulul wu ñoom ci seen bopp.” 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.
Ci mujji jaar-juróom Israa’il gu mag ya, ni ko nekkoon ca njàlbéen ga, amoon na fa benn jéego wu ñuy seetee, buy yokku ndànk-ndànk, te mu jeex ba kerceen Israa’il gu yëngu woon ci mbir mi jàpp nañu ko, yóbbu ko ngir njaam ci Babylone. Ci mujji Israa’il gu ruu bi ci jamono jii, ñoom itam dinañu jànkoonte ak benn jéego wu ñuy seetee, buy yokku ndànk-ndànk. Jéego boobu dafa jeex bu Adventiste yi ci Laodisée ñu daanele ci yoonu dimbali-bésub Dimaas bi. Ni ko meloon ak Israa’il gu mag ga, Israa’il gu bees gi dinañu ko yóbbu ngir njaam ci Babylone gu ruu bi.
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.
Yëngu Millérite bi tàmbalee ci kaw yonent ci atum 1798, te mu jeex si yoon ci 1863, dafay misaal yëngu ñetti fukki junni ak ñeent téeméer ak ñeent fukki ñaar ñi mi tàmbalee ci 1989 te di jeex ba keroog mayu nit ñi jeexee ak ñëwaatu Kirist. Diggante jeexital yëngu Millérite bi ak ñëwug yëngu bu mag bu malaaka bu ñetteel bi, am na fa jaar-jaaru jàngoro gu Laodise, mooy kër-Yàlla Seventh-day Adventist gu bindu ci yoon.
“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.
“Diggante fu ñëw ak fukk ak benn rekk moo nekkoon diggante Sinaay ak Kades, ca weti Kanàan; te moo tax woon ne, ak yaakaaru dugg bu gaaw ci réew mi baax bi, mbooloom Israyil delloo nañu seen tukki bi, ba ni niir ba taxawoon tëj na ca mujj joxe mandargay doxaatu kanam. Yexowa defoon na kéemaan yu réy ci génne leen Misra, te ban barke lañu mënul a yaakaar léegi, gannaaw ba ñu fas ak moom kóllëre bu yëngu ne dinañu ko nangoo muy seen Buur, te ñu déggoo leen ne ñooy askan wi Kawe ga tànn?” 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.
Seeni yàgg bu gàtt bi mujj na doon ñent-fukk at, ndax seen gëmadi ak seeni déggadi. Su ñu wonoon ngëm gu sampu ci seen rëccu gu màgg ga ñu génne ci jaam, kon bu gaaw lañu doon jàll dexu Yurdan, dugg ci Réew mi Ñu Digoon. Gannaaw loolu, jafe-jafe ji njëkk jëm ci ñoom, mooy woon jafe-jafe ji Yosuwe gannaaw loolu jël. Gannaaw ñent-fukk at, Israyil ju dëgg génn na ca màndiŋ ma, jëm ca Réew mi Ñu Digoon, te Yeriko moo nekkoon seen jéego bu njëkk; te taxaw na muy misaalu dooley Yàlla ngir muccal képp ku gëm. Yeriko itam mooy misaalu liggéey bi yëngu-yëngu Millerite war a daje ak moom ci 1863, waaye ñu dellu ca màndiŋ ma. Misaalu Eliya dafa lëkkaloo bu baax ak misaalu Yeriko, te am na njariñ ñu seet léebu taarix bu Eliya am ak Yeriko.
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.
Léegi yeneen jëf yi Omri defoon, ak kàttanam ga mu won, ndax binduñu leen ci téereb jaar-jaari buur yaa Israayil? Noonu Omri nelaw ak ay baayam, te suul nañu ko ca Samari; ba noonu Axaab doomam buur ci boppam. Te ci atum ñett-fukk ak juróom-ñett ba Asa buur bu Yuda, Axaab doomu Omri tambalee nguuru ci Israayil; te Axaab doomu Omri nguur na ci Israayil ca Samari ñaar-fukk ak ñaar at. Te Axaab doomu Omri def lu bon ci kanam Aji Sax ji, rawati ñépp ñi ko jiituwoon. Te xew na ne, mel ni dafa ko yomb woon rekk muy dox ci bàkkaar yi Yaroboam doomu Nebat, ba mu jël Yesebel, doomu Etbaal buurub Sidóon ña, muy jabar; mu dem jaamu Baal, sujjóotal ko. Te mu sampal sarxal bu Baal ci kërug Baal gi mu tabaxoon ca Samari. Te Axaab def it garab-gu-sell; te Axaab gën a yéq Aji Sax ji Yàlla Israayil merloo, rawati buur yu Israayil yépp yi ko jiituwoon. Ci ay fanam la Hiel waa Betel tabaxaat Yeriko: ci Abiram doomam bu góor bu njëkk la tëralee cosaanam, te ci Segub doomam bu góor bu gëna ndaw la sampi bunt yi, ci dëggal kàddug Aji Sax ji ga mu waxe woon jaarale ko ci Yosuwe doomu Nun. Te Eliya waa Tisbe, mi bokk ci dëkkkat yi Gilead, wax Axaab ne: Ni Aji Sax ji Yàlla Israayil di dund, mi ma taxaw ci kanamam, du am xonq mbaa taw at yii, ludul ci sama kàddu. 1 Buur Ya 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.
Jàppale gi Ilyaas am ak yàlla yi Akab ak Jesabel ci tundu Karmel, nekkoon tontu ci ngëmadi bëggul Yàlla gu buurub njëtteel fukk ak ñaaru nguurug Israyil gu bëj-gànnaaw, moom mi “def lu gën a merloo Boroom bi, Yàllay Israyil, ba raw buur yépp yu Israyil yi ko jiitu woon.” Kàddug “merloo” gi ci xët wi, dundal la ci “bésub merloo” ba fekk ne nattu fukkukaay bi ci Nimeero ñent-fukk ak ñeent moo ko melaloon. Akab, ci ni mu merloo Yàlla, dafa teewaloon nattu mujj ci fukk yi, te loolu nag xibaar bu bon bu fukki yonnentkat yi indiwon ci Nimeero ñent-fukk ak ñeent moo ko waraloon. Moo tax mi ngi teewal nattu mujj gi ngir yëngu-yëngëtu Millerite bi, ak nattu mujj gi ngir téeméeri junni ak ñeent-fukk ak ñeent ña.
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.
Moo tax na, ni Xel mu Sell mi waxe ne: Teey, bu ngeen déggee baatam, buleen dëgëral seen xol, ni ci bésu merloo ga, ci bésu nattu ga ca màndiŋ ma. Héberë 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.
Ci bés bu yonent gi ci wax ju yàlla “bësub merloo” bi Ahab di firndeel, yonent bi Eliya ñaanoon na ne su ko soxlaa, Yàlla na indi ay àtte ci Israyil ngir xeetu Yàlla wi tuub seeni bàkkaar yi ñuy bokk ci def.
“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.’
Nit ñi Israyil dañoo di ndank a ñàkk seen ragal ak seen worma ci Yàlla, ba keroog ba baatam bi mu waxe jaarale ko ci Yosuwe amuloon dara lu leen diisa. “Ci jamonoyam [Ahab] la Hiyel waa Betel tabaxee Yeriko: mu samp fondemaŋam ci Abiram doomam ju góor ji njëkk, te mu taxawal bunt ya ci Segub doomam ju ndaw ji, ni ko waxu Boroom bi waxee jaarale ko ci Yosuwe doomu Nuun.”
“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.
«Bi Israayil doon di bàyyi yoon wi te daanu ci ngëmadi ak wetu Yàlla, Eliya moo desoon ab yonent yu dëgg te takku ci Yàlla. Xelumam bu sella woon metti lool ndax dafa gis ne ñàkk ngëm ak ñàkk kóllëre dañuy gaaw a tase doomi Israayil ak Yàlla, te mu ñaan Yàlla ngir Mu musal ay nitam. Mu ñaan Boroom bi bu baña tas yépp ay nitam yu bàkkaar, waaye, su soobee, na leen Mu yee ci càttan yu àtte ngir ñu tuub, te bu leen Mu may ñu demati ci gën a yàgg ci bàkkaar ba di Ko merloo ba Mu alag leen ni ab xeet.»
“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.’
“Baatub Boroom bi dikkal Eliya ngir mu dem ci Ahab ak yégle ay xasoo yu mbugali Yàlla ndax bàkkaar yi Israyil def. Eliya dox guddi ak bëccëg ba mu agsi ca këru buur Ahab. Laajul ku ko dugal, te xaarul ñu yégle ko ci anam gu resmi. Ci lu Ahab seetewul woon, Eliya taxaw na ca kanam buuru Samariya bu jaaxle, sol yéré yu tar yi yonent ya daan sol. Waxul dara ngir layir sa feeñ gu gaaw, te kenn woo ko; waaye, yékkati ay loxoom jëm ci asamaan, mu dëggal ak solo ci kanam Yàlla ju dund, Mi sàkk asamaan ak suuf si, mbugal yi di ñëw ci kaw Israyil: ‘Amul di neex mbaa taw at yii, ludul ci sama kàddu.’”
“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.
“Bii ñaaw ci yëgleb jàq ci mbir yi Yàlla àtte ndax bàkkaar yi Israyil moo daanu ci buur bu dëgërul bi ni melokaan bu yéemu. Mu mel ni ku loxoox ndax njàqare ak tiit; te bala muy mën a dellu ci ay yéemam, Eliya, te xaarul ngir gis lan kàddug yonnam di jur, rey na bëtam ci mbooloo mi ni mu dikkoon gaaw. Liggéeyam mooy wax kàddug musiba gi jóge ci Yàlla, te ca saa sa la dëppoo. Kàddugam moo tëj alali asamaan yi, te kàddugam rekk moo doon ab caabi buy delloo leen ubbitewaat.” 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.
Israyel dafa fàtte ne Yosuwe dafa leen santoon bu wér ne buñu bokk ak xeeti réew yi di way-xamul Yàlla, te bañ a yokkati Jeriko ba fàww. Ndaxte doxalin Jeriko mooyoon won bu réy ci kàttanu Yàlla ak màndarga digeb Yàlla ne dina jiite ay nitam dugg ci Réew mi Mu Digoon, waaye amoon na itam bàkkaar, musiba bu ñu waññi, ak mucc gu jëm ci Jeriko. “Bàkkaar” bi mooyoon bu Akan, mi bëgg alalu Jeriko ak sañ-sañam; “musiba” bi nag, dafa doon ci kaw ku nekk ku koy yokkati; te jigéen ja di Rahab, mooyoon ki doon wone “mucc” ga. Akan dafa bëggoon yére bu rafet bu Babilon. Mu foog ne man naa nëbb bàkkaaram, ni Aadama ak Awa di jéem a nëbb seen bàkkaar ak collu xob yu figg. Akan dafa bëggoon yokkute gi Jeriko doon firndeel, te dafa bëggoon bokk ak Babilon.
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.
Yerikoñi dañuy misaal ngir liggéeyu yéglebëtu ñetteelu malaaka bi, bi ñuy yóbbu ci addina si; waaye mu yor itam artu ci bàkkaaru bëgg addina ak wéeru ci moom. Misaalu Yeriko itam yor na mbuub ci kaw tabaxaatu Yeriko, te Raab moo di misaalu ñi nekkati ci Babilon, ñiy génn bu waxtaangu réy bu ñetteelu malaaka bi yégleesee.
“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.
“Ruuwu bëgg-bëggu Eliya daldi metti lool. Meram yëngu na, te mu am na fitna ju tar ngir ndamu Yàlla. Mu gis ne Israayil dafa dugg ci ngëstu réer gu ragal. Te bi mu fàttaliku njëf yu mag yi Yàlla defaloon leen, daldi fees ak naqar ak yéemu. Waaye ñépp lu ëpp ci nit ña fàtte nañu loolu. Dem na kanam Boroom bi, te ak ruuwam buy metti lool ci tiis, mu ñaan ko bu baax ngir Mu musal askanam, su fekkee sax ne ci àttey mbugal la war a jaar. Mu ñaan Yàlla ngir Mu tere ndoxum asamaan ak taw ci kaw askanam ju amul ngërëm, ngir Israayil miy réer xool rekk ci neenam yi, diir yu wurus, yu bant, ak yu doj, ak ci jant bi, weer wi, ak biddiiw yi, ngir ñu suuxal te yokk suuf si ba muy meññ lool. Boroom bi wax Eliya ne dégg na ñaanam, te Dina tere ndoxum asamaan ak taw ci kaw askanam ba keraata ñuy dellu ci Moom ak tuub gu dëgg.”
“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.
“Yàlla aaroon na ci anam wu am solo askanam ngir ñu bañ a jaxasoo ak xeeti réew yi doon jaamu tuur yi leen wër, ngir seen xol bañ a naxar ndax kër-yàlla yi nekk ci biir àll yu rafet, ak bérab yu sell yi, kër-yàlla yi ak sarxal yi, ñu samp leen ci anam gu gën a jafe-jafe te yéeme, ngir wàññi xel yi ba tax Yàlla di weesu ci xel u askan wi.”
“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.’
«Dëkku Yeriko dafa doon a jébbalu ci bokkale bu gën a yaatu ci màndargay tuur. Waa dëkk ba dañoo bare woon alal lool; waaye lépp lu Yàlla joxoon leen ci alal, dañu koo doon jàpp ni mooy mayu seen yàlla yi. Amoon nañu wurus ak xaalis bu bare; waaye, ni nit ñi jiituwoon mbëy mi, dañoo yàqute woon te di sos Yàlla, di xaste te merloo Yàllay asamaan ak seen jëf yu bon. Àttey Yàlla jóg nañu ci kaw Yeriko. Dafa doon kër gu dëgër. Waaye Boroom xareb Aji Sax ji moom ci boppam jóge asamaan ngir jiite mbooloom xarekat yi ci asamaan ci ngir xare ak dëkk ba. Malaakay Yàlla daldi jàpp tata yu réy ya te daaneel leen suuf. Yàlla waxoon na ne dëkku Yeriko dina nekk lu ñu rëbb, te ñépp dinañu dee, ludul Rahab ak waa kërëm. Ñii dees na leen musal ndax ngëneel gi Rahab won yonnentey Aji Sax ji. Kàddug Aji Sax ji ci nit ña mooy: “Waaye yéen, moytuleen bu baax lu ñu rëbb, ngir bañ a dal ci yéen rëbbees, bu ngeen jële ci lu ñu rëbb, ba tax campu Israayil nekk luñu rëbb te ngeen lor ko.” “Noonu Yosuwe waat na leen ci jamono jooju ne: Ku taxaw ci kanam Aji Sax ji ngir tabaxaat dëkku Yeriko bii, alkande dina dal ci kawam; ci doomam bu góor ji gëna mag lay samp fondemaasoom, te ci doomam bu ndaw lay taxaw bunt yi.”»
“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.
“Yàlla amoon na njub ak moytu gu réy ci mbirum Yeriko, ngir nit ñi bañ a yiwante ak yëf yi waa dëkk ba doon jaamu, te seen xol dëddëwul sore Yàlla. Mu aar ay nitam ak ndigali yu wér te leer lool; waaye ci lu méngook ndigalu Yàlla gu tedd gi mu waxee jaarale ko ci gémmiñu Yosuwe, Akan takk na xelam, moy jéem a moytoo. Bëgg-bakkaaram tax na mu jël ci alal yi Yàlla tere woon ko a laal, ndaxte musiba Yàlla nekkoon na ci kawam. Te ndax bàkkaaru nit kooku, Israayilu Yàlla nekk nañu ni ndox te néew doole ci kanam noon seeni noon.”
“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.’
“Yosuwe ak mag njiit Israayil nekk nañu woon ci ay metit yu réy. Ñu daanu woon fa kanam gaalu Yàlla ga, ci toroxte gu gëna suufe, ndaxte Boroom bi meroon na ci ay nitam. Ñu ñaan te jooy fa kanam Yàlla. Boroom bi wax Yosuwe ne: ‘Jógël; lu tax nga nekk noonu, daan sa kanam suuf? Israayil bàkkaar na, te itam ñoo jéggi sama kóllëre gi ma leen santoon; ndaxte jël nañu ci li ñu rëbb, te sacc nañu itam, te nëbb nañu itam, te denc ko sax ci seen alal. Moo tax doomi Israayil mënuñu woon taxaw fa kanam seeni noon, waaye dañoo dëddu seeni gannaaw fa kanam seeni noon, ndaxte dañoo nekk lu ñu rëbb; te dootuma nekk ak yéenati, su dul yéen daan li ñu rëbb te dindi ko ci seen biir.’”
“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.
“Ñu won na ma ne fii Yàlla di wane ni muy xool bàkkaar ci biir ñi wax ne ñoom ay nitam yu sàmm ay ndigalam. Ñi mu jagleel na, ba teral leen ci seeni gis-gis yu am solo ci ngàññeelu kàttanam, ni Israayil bu yàggoon, te ñoom sax di dem ba bañ a sàmm ay ndigal yu mu leen wax lu leer, dinañu doon ñi meram di dal. Mu bëgg a jàngal askanam ne moytuwul ak bàkkaar dañuy ko merloo lool, te waruñu koo jàpp ne lu yomb la.” 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.
Téerey Yeriko dafay yor njàngale bu artu ci ne kenn warul wéeru ci doole ak ndam lu nit di gis ci dëkk bu bon te bare alal. “Dëkk” ci waxi yonent yi ci Biibël mooy nguur, te Akan dafa jël woon yére bu Babilon. Yére ci leerug waxu yonent dafay tegtal jikko, moo tax ci “fan yu mujj yi,” nëbb bu Akan nëbb yére bu Babilon ba tax mu mel ni bëgg bëgg am jikkoy Babilon bu xel mu sell. Jikko ji, walla melokaanu Babilon bu xel mu sell, mooy li États-Unis bëgg bu baax bi mu dajale mbooloom Yàlla ak nguur.
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.
Bi ñu jaarale ak mën-mëni ne ndaw yi ci yoonu Millerite mën nañu leen jël ngir xeex ci Xareb Réew mi, te ñu gis itam soxlay mbind mi, njiitu yoon wi yokku nañu ci yoon ak réew bu bare alal boobu, bi ñu warul woon a bëgg a mel ni moom. Sax kat, Konstitusiyoŋu réew bu bare alal boobu moo sàkk ne du woon lu soxla benn kërceen booleeku ak nguur gi. Am na ay denomination yu nekkoon baax ci jamonoy Millerite te tey sax nañu; yenn ci denomination yooyu masuñu dugg mukk ci booleb yoon boobu ak nguur gu États-Unis, te seen tànkku ci bañ a taxawal boole boobu, terewul leen mukk ci benn anam ci a sos seen yeneen kërceen yu seen bopp.
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.
Yàgg na lool ci gannaaw ba Yosuwe xeexee xarebu Yeriko, ca jamonoy Akab, mbooloom Yàlla gu gàddoo gi fàttewoon na bépp waxtaanu artu yi ci mbëggum dëddu Akaan ak mbubbu Yàlla gi ñu alagale Yeriko. Eliya ñaanoon na Yàlla, di ko ñaan ne, su soobee sax, na àttey Yàlla yi jëfe ngir indi xeetu réccu ci askanam. Bi Malaki bindee wax ju mujj yi ci Kóllëreg Gu Yàgg ga, dig bi mooy ne Boroom bi dina dóor àddina si ak rëb. Rëb ma ñu boole ak Yeriko, ci kaw képp ku doon tabaxaat Yeriko la nekkoon. Rëb ma nekkoon na it ci kaw képp ku bëggoon, mel ni Akaan, wéeru ci alal ak yaru-góor gi ñu boole ak Yeriko. “Bàkkaaru” Akaan dafay tegtal bëgg-bëgg bu nëbbu, bu àndul ak sellal gu biir, ngir sol yérebu Babilon ba. “Rëb” ma mooyoon ngir jëf ja di feeñal bëgg-bëgg yooyu ci biir.
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.
Bataaxalub Miller mooyoon bataaxalu Eliya ci jamonoam, te Xareb Réew yi mooyoon àtte yi ànd ak bataaxalu Eliya bi. Ci diggante Xareb Réew yi, ci atum 1863, Adventisme Millerite tabaxaat na Jeriko, ni ko melal yu nasaxte Yosuwa teewal ci kaw ku nekk kuy ko defe seedeel.
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.
Te Yosuwee jurleen na ci jamono jooju ne: “Ku Yàlla Boroom bi rëcc, ku jóg te tabax dëkk bii Yeriko, doomam góor bu njëkk la cay tëj kër yu njëkk yi, te doomam góor bu gën a ndaw la cay taxawal bunt yi.” Yosuwee 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.
Baati “giñoo” bi nekk ci ndigalu Yosuwe mooy benn ngiñ ak benn rëbb. Rëbb ngeen bu ngeen def lu juyi ndigalu Yosuwe, te barkeel ngeen bu ngeen sàmm ngiñ ga. Baati bi ñu tekki ne “giñoo” dees na ko itam tekki ne “juróom-ñaari yoon” ci Levitik ñaar-fukk ak juróom-benn. Ngiñ ak rëbbu Muuse, ni ko Danyeel waxe ci saar ba juróom-ñent, am na lëkkalook tabaxaatu 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.
Waaw, Israyil gépp jéngi tooñ sa yoon, ba dem sore ngir bañ dégg sa baat; moo tax musiba biñ bind ci yoonu Musaa, jaamu Yàlla, ak giñ ga fa nekk, tuuru na ci sunu kaw, ndaxte nu bàkkaar nañu ci moom. 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.
Sœur White wax na: « Yàlla dafa bañoon lool ci mbirum Jeriko, ngir nit ñi bañ a nax ndax yëf yi waa dëkk ba doon jaamu, te seen xol dëppoo ba sore Yàlla. » Yàlla dafa bañoon lool ci yokkug alagug Jeriko; moo tax it dafa bañoon lool ci bind waare wi mel ni Acan di ko tegu. Mu jëfandikoo na ñaawtéef giñ ga ñu boole ak tabaxaatu Jeriko, te itam mu taxawal na ak leer pexe yu Yàlla yi ñu jëfandikoo woon ngir wàll yi daanu.
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.
Moo doon ci nekk Yesu la woon ci lu wóor, moom mi nekkoon Njiitu mbooloom Boroom bi, te mooy joxoon malaak yi ndigal ngir yàqu tatai Yeriko; te dara du xew cig xeltul Kàddu Yàlla, waaye ci mbir mii, jigéen jii di waxal-kàddu bi dafay wax ne: “Yàlla dafa nekkoon bu wér ci li jëm ci Yeriko.” Juróom-ñaari fan gaññ biñu doon yóbbu wetu dëkk ba, te benn fan mooy benn at ci waxi yonent. Téré bii bindees na ko ca njëlbéenu ñeent-fukk at yi ñuy wër màndiŋ ma, te ci mujju ñeent-fukk at yooyu ñu wër Yeriko juróom-ñaari fan.
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.
Ginnaaw limub fan yi ngeen seetalee réew ma, maanaam ñeent-fukk fan, fan bu nekk di atam benn at, dangeen yóbbu seeni ñaawtéef, maanaam ñeent-fukk at, te dangeen xam sama toj kóllëre. Nombres 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.
Juróom fan, yóbbu ga wër ci dëkk ba; te ca juróomeel fan ba, yóbbu nañu ko wër dëkk ba “juróom-ñaari yoon.” Loolu joxe na ñaari seede yu yonent yu wone ne Yeriko boolees na ko ak “juróom-ñaari yoon” yi ngi ci ngiir gi Muse gi. Nit ñi nekk ci kóllëre Yàlla, saraxalekat lañu; te juróom-ñaar saraxalekat liit nañu juróom-ñaar trompet.
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.
Yéen itam, ni ay doj yu dund, ñu ngi leen tabax muy kër gu xel, di saraxalekat yu sell, ngir jébbal sarax yu xel yu neex Yàlla ci Jesu Kirist. 1 Pierre 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.
Buuru bi dafay tegtal benn yégle bu artu, walla benn àtte, walla woote ngir dajaloo gu sell, ci anam wi mu nekk. Ci fan yu mujj yi, war nañu wol buuru bi ndax ay wottukat yi, ni ko Miléreet yi woloon ci seen jaar-jaar. Saraxalekat yi dañuy tegtal wottukat yi ci miir yi Siyon, ñiy wol buuru, di artu askanu Yàlla ci àtte bu ñëw, te ci benn yoon boobu di woo itam ñoom ñooñu ngir dajaloo gu sell.
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.
Liileen bufta bi ci Siyon, te yëgle ab artu ci sama tundu sell bi; na ñépp a dëkk ci réew mi tiit; ndaxte bésub Boroom bi di ñëw, ndaxte mu ngi jege lool … Liileen bufta bi ci Siyon, sàkkleen koor gu sell, woo leen ndaje mu tedd: Dajleen nit ñi, sellaalleen mbooloo mi, dajaleen mag ñi, gànnaawleen xale yi ak ñi di nàmp meññ; na góor gu jëkkër génn ci néegu kërëm, te jigéen ji di séy génn ci néegu bi mu nekk. Na saraxalekat yi, di surga yi Boroom bi, jooy ci diggante bunt bi ak saraxalukaay bi, te nañu wax: “Yërëm sa ñoñ, Yaa Boroom bi, te bul jox sa cér ñu xeebal ko, ba xeeti àddina yi ngir moom; lu tax ñuy wax ci biir xeet yi ne: ‘Ana seen Yàlla?’ ” 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!
Bataxal bu trompet bi mooy bataxal bu Eliya. Jëfandikoo yu bare yu wax ji “juróom-ñaari” ci Yosuwe sapit 6, ñoo bokk ak benn wax walla ay meññentam yu jege ci wax ji ñu tekki ne “juróom-ñaari yoon” ci Lewi 26. Waaye mburu léeb yu doy waar yi yorekat yoonu Laodise di séddale, dafa wax ne wax ji ñu tekki ne “juróom-ñaari yoon” ci Lewi 26, du firndeel ludul matug kàttan, walla matalug mbir, walla beneen soppi-soppi bu dof gu aju ci seen weddi ne Miller dafa juboon bi mu jëfandikoo njéegu lim ci wax ji ñu tekki ne “juróom-ñaari yoon.” Saraxalekat yi jiite woon nañu nit ña ñu wër dëkk ba juróom-ñaari yoon, waaye du ne dañu ko wër rek ba mat walla ba fees ci Yeriko. Wax ji ñu tekki ne “juróom-ñaari yoon” day tegtal njéegu lim!
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.
Ca Jeriko, ba nit kuuxee, loolu dafa tekki yuuxu bu mag bi ñaar-fukki junni ak ñeent-fukki ñeent ñi di yuux, ñoom ñi ñu góor ci tund wi te du ak loxo yi ci Daniel saar ñaareel, ñi di dóor xare ba damm xatimal nataal wa.
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.
Te ci jamono yi buur ñi, Yàlla asamaan bi dina taxawal nguur gu duñu yàq mukk; te nguur googu duñu ko bàyyi ñeneen xeet, waaye dina damm ay xëcc te alag mboolem nguur yii, te moom dina sax ba fàww. Ndaxte gis nga ne xeer wi dañu ko dagge ci tunduwaay bi akul loxo, te mu damm ay xëcc weñ wi, xaaxaam wi, ban bi, xaalis wi ak wurus wi; Yàlla ju mag ji xamal na buur bi li wara xew gannaaw loolu; te gént ga wér na, te tekki gi sax na. 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.
Yàlla dafa wóor ne day lim metàll yu jafe yi gisee woon ci Yeriko ni or, xaalis bu weex, xànjar, ak weñ. Ci wàllu yonent, ban suuf di firnde nit ñi Yàlla moom, ni ko Rahab melal. Yeriko mooy firnde jeexital bépp nguurug suuf bi ci jamono wax ju kawe ji ñaar-fukk ak ñeent junni ak ñent-fukk ak ñeent war a yégle.
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.
Waaye xaalis bu nekk, ak wurus, ak yëf yu xonq gu weex ak yu fer, kuñu ko sellal Yàlla; dinañu dugg ci alalu Yàlla. Yosuwe 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.
Yeriko dafay liggéeyu noot Suuf su ñu Digoon, te loolu mooy misaal liggéeyu yëngu-yëngu bu mag baatu malaaka bu ñetteel bi. Liggéey boobu dafa ëmb waare, rëbb, ak musal ñiy nekk biti saraxalekat yi, ni ko jigéen ju ñaaw jëf ji, Raxab, di tektale.
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.
“rëb” Yosuwe bi aju nekkoon yëgleb yaram, te mu mat ci fan yi Akab ak Eliya. Rëb gaññ gi ñu waxoon ci tabaxaat Yeriko, amoon na yëgle bu leer ne nit ki ko def, dina ñàkk doomam ju gëna ndaw bu muy taxawal bunt yi Yeriko, te dina ñàkk doomam ju gëna mag bu muy samp tànkam. Ci jamono Eliya, Hiyel waa Betel matal na yëgle boobu, te doomam ju gëna ndaw dee na ba mu taxawal bunt yi, te doomam ju gëna mag dee na ba mu samp tànkam. “Rëb” gi ñu booleek ndigalu Eliya, liggéeyu tabaxaat Yeriko moo ko doon melal.
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.
Xooluleen, dina leen yónni Eliya yonent bi, bala bés bu mag bi te tiit ba Yàlla boroom bi di ñëw: te mooy delloo xolu baay ya ci doom yi, ak xolu doom yi ci seen baay, ngir bañ ma ñëw mbaa noppi suuf si ak rëbb. Malasi 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.
Rëcc gu nekk ci jaar-jaaru Millerite bi te ànd ak yégleb Eliya bu Miller, Yosuwa moo ko waxoon lu jiitu, te am na matal ci jamono Eliya ak Ahab.
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.
Ci jamono, Hiyel, waa dëkk Betel, tabax na Yeriko; dafa samp fondaasiyoom ci Abiram, doomam ju góor ji jëkk, te dafa taxaw bunt ya ci Segub, doomam bu gëna ndaw, ni ko kàddug Boroom bi waxe woon jaarale ko ci Yosuwe, doomu Nun. 1 Kings 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.
Mbëggi tabax Yeriiko deesu teqale ak njëriñu doole ji Yàlla wone woon ci wàccal miir yi Yeriiko. Ndëkki White wax na ne: “Ñi Mu teraal na ci yeneen, ba tax nañu seede jëf yu doy waar yu dooleem, ni Israayil gu yàgg ga, te doon nañu sax jéem a bañ njub yi Mu leen digël bu leer, ñoo di nekk ay way-jëfandikoo meram.” Millerit yi dafa nekkoon rekk ci biir njëriñu dooley Yàlla gi jeexee ci Yuuxu Guddi ga, waaye dañoo bañ giñu Muusaa gu juróom-ñaari yoon, gi Daaniyel itam tuddee ne mooy mbëggi Muusaa.
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.
Tur yi dafa melokaan ci Kàddug Yàlla, te turu góor ga tabaxaat Yeriko, ak itam turi doomam bu góor ba gëna mag ak bu gëna ndaw, am nañu solo yu bare ci xamle. Hiyel mooy Yàlla ju dund ji am doole, te loolu dafay feeñal ne Hiyel toppkat la woon bu Yàlla ju dund ji. Li ñu ko tudde waa Betel, moo koy won ne bokk na ak mbooloom njëg. Abiram, doomam bu jëkk bi, tekki baayu kawe, ci anam gu jëm ci kaweel ak yékkati. Doomam bu gëna ndaw Segub tekki kawe ak yékkati ak kaweel. Ñetti tur yooyu ñépp dañuy teewal ay cëram yu mel ni yi ci jikkoju Yàlla, waaye ci biir saxalu waxi wax ju ñuy matale, dañuy teewal nit ku doon yékkati ak kaweel boppam ci kaw Yàlla Aji Kàttan, mi yàqoon Yeriko. “Buntu” ci waxi yonent yi dafay teewal njëg.
“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.
“Ci nit ku woyof te gëm, kër Yàlla ci suuf mooy bunt asamaan. Woyug cant, ñaan, ak wax yi ndaw yi Krist di ko teewal wax, ñooy jumtukaay yi Yàlla sàkk ngir waajal benn xeet nit ngir kër-gëstu ga nekk ca kaw, ngir jaamu ga gën a kawe, ga dara ju sobe dul man a dugg.” 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.
Njàlbéenu liggéey gi ngir tàmbali benn kërce dafa tàmbalee ci atum 1860, ni ko tarihkat yu Adventist yi, mel ni Arthur White, sëtub Ellen White, seedeel.
“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.
“Bi Ellen White bindoon te jàppale te siiwaloon lu yàgg ci soxla gu jëfandikoo tegu ndigël ci saytu liggéeyu kerk bi (xoolal Early Writings, 97–104), te bi James White saxaloon na kërgóogu soxla gi ci kanamu gëmkat yi ci kàddu yi ak ci mbind yi ci Review, kerk bi nekk na woon yàgg ci yëngu. Li ñu woon joxe ci wax yu gën a mag rekk, dañu ko nangu porok, waaye bi mu dikkée ci turndoo ko ak dara ju tabaxkat, amoon na fa bañ ak weddi. Mbind yu gàtt yi James White bindoon ci weeru Fewriye yëngal nañu ñu barewuloon a génn ci seen dal bu noppi, te léegi wax ju bare loolu moo doon am.”
“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, bi doon liggéey ak White ci Michigan, mooy ki jëkk a tontu. Ay waxam nekk nañu ci wàllu nangu, waaye ak taxawaayu aaru:”
“‘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.’
“‘Kenn ci ne, bu ngeen taxawal beneen ndigël ngir man a yor alal ci yoon, dangeen di bokk ci Babilon. Déedéet; man xam naa ne am na lu bare ci diggante sunu nekk ci benn xaalis bu nu mana aar sunu alal ci yoon ak sunu jëfandikoo yoon ngir aar te saxal sunuy gis-gis yu jëm ci diine. Su baaxul ñu aar alalu kërceen, lu tax du baaxul itam ñu nit ku nekk yor lu mu moom ci anam yu yoon may?—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 dafa tëj waxtaanam ci Review bi, di teg mbirum soxlay ngir am yoon wu njëkk ci doxalin yu ñeel mbooloom mbugal yi kanam kërceek bi ak wax yi ne: ‘Su amee ñi di weddi sunuy ndigël, ndax dinañu baaxal nekk bind pexe bu nu mën a topp, nun ni ab xeet?’—Ibid., 23 Féewriye 1860. Jëfandikukat bu njëkk buy liggéey ca tool ba, ngir tontu ci loolu, mooy R. F. Cottrell, kenn ku dëgër woon ci sampkat yiy bindi xibaar ci Review bi. Li mu jëkk a yëg ci saa si, nekkoon lu leer ne dafa bañoon lool:”
“‘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.
“‘Mbokk White ñaan na bokk yi ñu wax ci mbirum kàdduam ngir am moomeelu alalu mbooloom gëmkat yi. Man xamuma bu leer ndigëlam ci jëf ji muy wax, waaye dama dégg ne mooy tax ñu dugge ci yoon ngir ñu sàkku ñu bind leen ni ab yaramu diine ci anam yu yoon may. Ci sama bopp, dama xalaat ne dina baaxul ‘def sunu tur,’ ndaxte loolu moo nekk xeetu ndombo yi tax Babilon tàmbalee. Duma xalaat ne Yàlla dina ko nangu.—Ibid., 22 Mars 1860.” Arthur White, Ellen G. White, volim 1, 420, 421.
James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.
James White tàmbalee woon ay jëf ngir nekk màggal gu mel ni mbooloom Yàlla ci atum 1860, te mbooloom Yàlla mi, “bunt” moo koy firi. Ellen White wax na lii ci mbirum atum 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.
“Ci atum 1860, deeñ dugg na ci sunu bunt, daldi dagg garaab njaboot gi ñu gën a ndaw. Tuuti Herbert, mi juddoo 20i Suwe 1860, dee na 14i Desambar ci benn at boobu.” 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.
Ci at mi juróom benni 1863, waa White yi itam sànku seen doom ju mag ji. Gannaaw mu fo ak doxantu ba tàng lool, dugg na ca néegu ba ñuy waajal ay kart bu ñu teg ay lalukaay yu ràññee ci mbindum kart ya, te nelaw ci kaw ay yére yu toy yu ñuy jëfandikoo ci waajal kart ya. Kart yi 1843 ak 1850 dañuy tegtal fondamaŋ yi ci yëngu-yëngub Millerite bi. Kart bi ñu defoon ci 1863, day tegtal bañug nangu “juróom-ñaar yi” ci Léwítik ñaar-fukk ak juróom-benn, ni ko ñu woonaloon bu yàgg ci kaw ñaari tabal yu Habakuk. Day joxe benn yéglebu taxawaay bu dëggul.
“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:
“Bi bésub ga, 27 Nowàmbar [1863], waajuram yi agsi Topsham, dañu fekk seen ñetti doom yu góor ak Adelia di leen xaar ca garaas bi. Ñoom ñépp dafa mel ni ñu nekkoon ci wér gu baax, lu dul Henry, mi amoon asamaan. Waaye ci talaata bi ci topp, 1 Desàmbar, Henry wopp na lool ak woppu pnomoni. At yu bare gannaaw loolu, Willie, doomu góor bu gën a ndaw ci ay rakkam, delloo na nettali bi ni:”
‘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.
“Bi waajuram sen ndey ak sen baay, Henry ak Edson, ci suufu saytu Mbokk Howland, dañoo bëgg a liggéey bu baax ci tërël tableau yi ci kaw yére, ngir mu jekk ngir jaay. Ñu doon liggéey ci ab kër-gu-jaay bu ñu kiréel, bu nekk lu tollook benn blok rekk sore ci kërg Howland. Ci mujj, am nañu ab noflaay bu jëkk ngir ay fan, bi ñuy xaar tableau yi ñu di yónnee jógé Boston.... Bi mu dellusee gannaaw dox bu gudd wi ca wetu dex ga, moom [Henry] ci bañ a xalaat, dafa tëdd ba nelaw ci ay yére yu tooy tuuti yu ñuy jëfandikoo ngir teg ndimbal ci tableau yu kayit ya. Ngelaw lu sedd di dugg jóge ci bunt bu ubbi woon. Xel mu ñàkk bi jur na ko ab sedd bu tar.” 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.
Ci atum 1863, yëngu Millerite bi jeex ak sosu ab kanam gu aju ci ngëm, ak bañ dëgg yu dëkk ci cosaan, yi ñu tegtaloon ci ñaari table yi Habakkuk. Njiitu bu njëkk bi, ni ñu ko misaale ak Hiel wa Betel, dafa tàmbalee liggéeyu samp bunt yi ci atum 1860 te mu ñàkk doomam ju gën a ndaw ngir loolu. Ci atum 1863, tablo yu fen yi nekk nañu woon bërëbu noppalu, fa doomam ju gën a mag ji Hiel nelawul benn nelaw. Mu daldi jël sedd te dee ci at mu mel noonu. Deegeem boobu dafa jëmoon mbir mu jub ci nelawam ci kaw tablo yi ñuy defoon booba. Waaye tablo bi ñuy sos ci atum 1863, moo doon fen bu yëngu cosaan bi Eliya, mi Miller tegtaloon, yékkatiwoon.
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.
Ndigalu Yosuwa joxe ngir ñu bañ a tabaxaat Yeriko, waxees na ko ak baat bi ñuy wax “adjure.” Mu ngi tegu ci ngiñ ak mbuub, te mooy benn baat bi ñu tekki ne “juróom-ñaari yoon” ci Leviticus ñaar-fukk ak juróom-benn. Moom mooy mbuub mi topp xebaaru Eliya, te mbuub moomu mat na ci atum 1860 ak 1863 bi Adventismu Millerite tabaxaat Yeriko ci sos njëg gu yoonal ak ci bañ a nangu doj wi Miller diisoon, miy doj u tàqale. Hiel waa Betel la woon, noonu ci wàllu yonent la giislu ne liggéeyu Hiel ci tabaxaat Yeriko, mooy liggéeyu tabax ab kërceen.
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.”
“Rëb” bi Yosuwe moom, yéglees na ko ci and ak nettali xareb Yeriko, xare bu ñu mënul a nettali te bañ a faral di fësal “juróom-ñaari yoon.”
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.
Ci atum 1863, yégle walla “giñ” gu Muusa, ni ko Eliya wane, te ni William Miller di ko tegu, jur na ab “rëb”. Yégleb Muusa ak liggéeyu Eliya ñoom ñaar dañu leen bañ. Eliya dellusi na ci 1989, waaye kenn jëfandikoo ko ak Muusa ba gannaaw 11 Septàmb 2001. Xibaar boobu am na lu war a saxal ngir aar ko, waaye xëy na bu baax.
“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.
“Jàmmuwul way-jàngalekat yi sellul dañuy taxawu ci wàllu Buur Yàlla. Ñuy màggal Almasi bi ak yàlla adina sii benn noflaay. Ndaxte, doonte dañuy wax ne nangu nañu Almasi bi, dañuy jàpp Barabbas, te ci seen jëf lañuy wax ne: ‘Du kii waaye Barabbas.’ Na bépp ku jàng rëdd yii moytu. Seytaane réy na boppam ci li mu man a def. Mu gëm ne dina tas benn-bopp bi Almasi bi ñaanoon ngir mu nekk ci mbooloom. Mu naan: ‘Dinaa génn, nekk ruuxu fen ngir nax ñi ma man a nax, ngir seetaan, ak daan, ak dencal dëgg.’ Na doomu nax ak seede ju dul dëgg am dal ci ab mbooloo mu jot weñ gu réy, ak firnde yu réy; te mbooloo moomu dina bàyyi yëgle bi Boroom bi yónnee, te nangu wax yu gëmadi, ak njort yu dul dëgg, ak teori yu dul dëgg. Seytaane di ree seen ndof, ndaxte xam na lan mooy dëgg.”
“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.’
“Ñu bare dinañ taxaw ci sunu paltëer yi ak safara waxu yonent gu dëggul ci seen loxo, bu ñu taal ci safara Seytaane bu réy. Su ñu nangoo ci xel ak sikki-sàkki ak ngëmadi, ñi di jaamkat yu wóor yi dees na leen dindi ci biir nit ñi di foog ne xam nañu lool. ‘Bu nga xamoon,’ la Almasi wax, ‘yaa itam, bu xamoon ci sa bés bii, mbir yi jëm ci sa jàmm! Waaye léegi, nëbbu nañu ci sa bët yi.’”
“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.
“Waaye, fondamaŋu Yàlla taxaw na bu dëggu. Boroom bi xam na ñi bokk ci moom. Saraxalekat bu sella bi warul am fenn ci gémmiñam. War na nekk ku ubbiku ni bëtub bëccëg, te sell ci bépp sumbub ñaawteef. Jëfandikookat bu sella ak mbooloom mbind mi bu sella dinañu nekk doole ci leeral leeru dëgg ci maas gi sàccoo. Leer, bokk yi, gën a bari leer la nu soxla. Liitalen buxum bi ci Siyoŋ; yégleen tàggat ci tundu bu sell bi. Dajleen mbooloom Boroom bi, ak xol yu sella, ngir dégg li Boroom bi di wax ay nitam; ndaxte moo yokk leer ngir ñépp ñi di dégg. Nañu sol seen jumtukaay te waajaliku, te yéeg ca xare ba—ngir dimbali Boroom bi ci kanam ñi am kàttan. Yàlla ci boppam dina liggéeyal Israyil. Bépp làkk wu fen dina noppi. Loxo malaaka yi dinañu tas pexe yu nax yi ñuy sampu. Tataayi Saytaane duñu mas a jàll. Ndam dina topp yégleb malaaka bi ñetteel. Ni kilifag mbooloom Boroom bi daane na tataayi Yeriko, noonu itam askanu Boroom bi, ñi sàmm ay ndigalam, dinañu damu, te lépp lu leen di weddi dinañu ko daan. Bu benn bakkan ñaawlu surga yi Yàlla yu agsi ci ñoom ak ndawub yonnent bu jóge asamaan. Buleenati seet njuumte ci ñoom, di wax ne, ‘Ñoom dañoo dëgër lool; dañuy wax ak kàddu yu tar lool.’ Mën nañu wax ak kàddu yu tar; waaye ndax du lu am solo? Yàlla dina def noppi déggkat yi daw ni lu leen yéemu bu ñu bañee déglu baatam walla ndawam. Dina ñaawal ñi di weddi kàddug Yàlla.”
“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.
«Seytaane def na lépp lu man a ame ngir dara bu leen di askan amul a dugg ci sunu biir ngir yeddal nu, ñaawlu nu, te di nu dénk nu bàyyi sunuy njuumte. Waaye am na nit ñi dinañu yékkati gaalug Yàlla. Ñenn dinañu génn ci sunu biir, ñoo xam ne dootuñu yékkati gaalug bi. Waaye ñoom mënuñu tabax tata yu tere dëgg gi; ndaxte mooy dem kanam te yéeg ba ca mujj. Ci jamono ju weesu, Yàlla taxawal na ay góor, te ba léegi itam am na ay góor yu fekk waxtu wi, ñuy xaar, waajaloo ngir def li Mu leen sant—ay góor yu dina jaar ci tere yi, te yooyu duñu lu dul ay tata yu ñu xoole ak banqu bu amul doole. Bu Yàlla tegée Xelumam ci nit ñi, dinañu liggéey. Dinañu yégle kàddug Boroom bi; dinañu yékkati seen baat ni trompet. Dëgg gi du wàññiku mbaa ñàkk kàttanam ci seen loxo. Dinañu won nit ñi seen moytu, ak kërug Yàqub seeni bàkkaar.» Testimonies to Ministers, 409–411.