Article

# Elijah - Number Eight

Iliya — Lamba Takwas

Jericho

Yeriko

Author

Jeff Pippenger

Published

October 9, 2023

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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.

A farkon tsohuwar Isra’ila ta zahiri, haka kuma a farkon Isra’ila ta ruhaniya ta zamani, a ƙetare Bahar Maliya, sa’an nan kuma a babban abin takaici, an fara jerin gwaje-gwaje masu ci gaba waɗanda a ƙarshe suka kai ga gwaji na ƙarshe. Rashin cin nasarar wannan gwaji na ƙarshe a cikin littafin Ƙidaya da kuma a tarihin Millerite, yana nuna farkon yawo a cikin jeji.

> “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.

> “Tsawon shekara arba’in, rashin bangaskiya, gunaguni, da tawaye suka hana Isra’ila ta dā shiga ƙasar Kan’ana. Irin waɗannan zunubai ne kuma suka jinkirta shigar Isra’ila ta zamani cikin Kan’ana ta sama. A cikin kowane daga cikin waɗannan lokuta, ba alkawuran Allah ne suka yi kuskure ba. Rashin bangaskiya ne, son duniya, rashin keɓewa ga Allah, da rigingimu a tsakanin mutanen Ubangiji masu da’awar bauta masa, suka sa muka daɗe shekaru masu yawa a cikin wannan duniyar zunubi da baƙin ciki.

> “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.

> “Wataƙila dole ne mu ci gaba da zama a nan cikin wannan duniya har tsawon wasu shekaru masu yawa saboda rashin biyayya, kamar yadda ’ya’yan Isra’ila suka yi; amma saboda Almasihu, mutanensa bai kamata su ƙara zunubi a kan zunubi ba ta wajen ɗora wa Allah alhakin sakamakon mugun tafarkin ayyukansu.” 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.

A ƙarshen tarihin Isra’ila ta dā, kamar yadda ya kasance a farkon, an yi wani tsari na gwaji mai ci gaba wanda ya ƙare sa’ad da aka kai tsohuwar Isra’ila ta zahiri bauta a Babila. A ƙarshen Isra’ila ta ruhaniya ta zamani, su ma za su fuskanci wani tsari na gwaji mai ci gaba. Wannan tsari yana ƙarewa sa’ad da Adventistocin Laodiceya suka fāɗi a lokacin dokar Lahadi. Kamar yadda ya kasance da Isra’ila ta dā, Isra’ila ta zamani za a kai ta bauta ta hannun Babila ta ruhaniya.

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.

Yunkurin Millerite wanda ya fara a annabce a shekara ta 1798, kuma ya ƙare a hukumance a shekara ta 1863, yana zama alamar yunkurin mutum ɗari da dubu arba’in da huɗu wanda ya fara a shekara ta 1989 kuma yake ƙarewa a rufe lokacin jarrabawar ɗan Adam da Zuwan Almasihu na Biyu. Tsakanin ƙarshen yunkurin Millerite da zuwan babban yunkurin mala’ika na uku, akwai tarihin cocin Adventist ta kwana bakwai ta Laodicea wadda aka yi wa rajista bisa doka.

> “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.

> “Tazarar tafiyar kwanaki goma sha ɗaya kaɗai ce ke tsakanin Sinai da Kadesh, a kan iyakokin Kan’ana; kuma da bege na shiga kyakkyawar ƙasar nan ba da jimawa ba ne rundunonin Isra’ila suka ci gaba da tafiyarsu sa’ad da girgije a ƙarshe ya ba da alamar ci gaba da motsi. Ubangiji ya aikata abubuwan al’ajabi wajen fito da su daga Masar, kuma wane irin albarkatu ne ba za su sa rai ba yanzu da suka yi alkawari a hukumance su karɓe Shi a matsayin Mai Mulkinsu, kuma aka amince da su a matsayin zaɓaɓɓen mutanen Maɗaukaki?” 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.

Gajeriyar tafiyarsu ta ƙare da zama shekaru arba’in, saboda rashin bangaskiyarsu da rashin biyayyarsu. Da a ce sun nuna bangaskiya wadda ta ginu bisa ga babban cetonsu daga bautar talauci, da daɗewa ba sun haye Kogin Urdun suka shiga Ƙasar Alƙawari. Shingen farko da za su fuskanta bayan haka zai kasance irin wannan shingen ne da Yoshuwa ya ɗauka daga baya. Bayan shekaru arba’in, Isra’ila ta zahiri ta bar jejin zuwa Ƙasar Alƙawari, kuma Yariko ne matakinsu na farko, kuma tana tsaye a matsayin alamar ikon Allah domin ceto ga kowane mai ba da gaskiya. Yariko kuma alama ce ta aikin da motsin Millerite zai fuskanta a 1863, amma suka ja da baya zuwa cikin jeji. Alamar Iliya tana da alaƙa kai tsaye da alamar Yariko, kuma yana da amfani a yi la’akari da alaƙar tarihin Iliya da Yariko.

> 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.

> To, sauran ayyukan Omri da ya aikata, da ƙarfinsa da ya nuna, ba a rubuce suke ba a cikin littafin tarihin sarakunan Isra’ila? Sai Omri ya kwanta tare da kakanninsa, aka kuma binne shi a Samariya; Ahab ɗansa kuwa ya yi sarauta a maimakonsa. A shekara ta talatin da takwas ta Asa sarkin Yahuza ne Ahab ɗan Omri ya fara sarauta bisa Isra’ila; Ahab ɗan Omri kuwa ya yi sarauta bisa Isra’ila a Samariya shekara ashirin da biyu. Ahab ɗan Omri kuwa ya aikata mugunta a gaban Ubangiji fiye da dukan waɗanda suka riga shi. Sai ya zama, kamar dai abu ne mai sauƙi a gare shi ya yi tafiya cikin zunuban Yerobowam ɗan Nebat, har ma ya auri Yezebel ’yar Etba’al sarkin Sidoniyawa, ya tafi ya bauta wa Ba’al, ya kuma yi masa sujada. Ya kuma gina bagadi domin Ba’al a cikin haikalin Ba’al, wanda ya gina a Samariya. Ahab kuma ya yi gunkiyar Ashera; Ahab kuwa ya ƙara tsokane Ubangiji Allah na Isra’ila zuwa fushi fiye da dukan sarakunan Isra’ila da suka riga shi. A zamaninsa ne Hiyel mutumin Betel ya gina Yeriko: ya aza harsashinta a kan Abiram ɗan farinsa, ya kuma kafa ƙofofinta a kan Segub ɗansa na ƙarshe, bisa ga maganar Ubangiji, wadda ya faɗa ta bakin Yoshuwa ɗan Nun. Iliya mutumin Tishbe, wanda yake daga cikin mazaunan Gileyad, ya ce wa Ahab, “Muddin Ubangiji Allah na Isra’ila yana raye, wanda nake tsaye a gabansa, ba raɓa ko ruwan sama da za su kasance a cikin waɗannan shekaru, sai dai bisa ga maganata.” 1 Sarakuna 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.

Fafatawar da Iliya ya yi da gumakan Ahab da Yezebel a Dutsen Karmel ta kasance amsa ga ridda ta sarki na bakwai na masarautar arewacin Isra’ila, wanda “ya fi dukan sarakunan Isra’ila da suka riga shi tayar wa Ubangiji Allah na Isra’ila da fushi.” Kalmar nan “tayar wa da fushi” a cikin wannan nassi tana nuni ne ga “ranar tayarwa” wadda gwaji na goma a Littafin Lissafi sura ta goma sha huɗu ya wakilta. Tayar wa Allah da fushi da Ahab ya yi ta wakilci na ƙarshe cikin gwaje-gwaje goma da mugun rahoton ’yan leƙen asiri goma a Littafin Lissafi sura ta goma sha huɗu ya haifar. Saboda haka, tana wakiltar gwaji na ƙarshe ga motsin Millerite da kuma gwaji na ƙarshe ga mutum ɗari da arba’in da huɗu dubu.

> 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.

> Saboda haka, kamar yadda Ruhu Mai Tsarki yake cewa, Yau idan za ku ji muryarsa, kada ku taurare zukatanku, kamar a lokacin tayar da hankali, a ranar gwaji a cikin jeji. Ibraniyawa 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.

A cikin “ranar tsokana” ta annabci wadda Ahab ya wakilta, annabi Iliya ya yi addu’a cewa, in ya zama dole, Allah ya kawo hukunci a kan Isra’ila domin mutanensa su tuba daga zunuban da suke shiga cikinsu.

> “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.’

> Mutanen Isra’ila a hankali sun rasa tsoro da girmamawarsu ga Allah har sai da kalmarsa ta bakin Joshua ta daina samun wani nauyi a wurinsu. “A zamaninsa [na Ahab] ne Hiyel mutumin Betel ya gina Yeriko: ya aza harsashinta a cikin Abiram ɗan farinsa, ya kuma kafa ƙofofinta a cikin Segub ƙaramin ɗansa, bisa ga maganar Ubangiji, wadda ya faɗa ta bakin Joshua ɗan Nun.”

> “While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.

> “Yayin da Isra’ila ke yin ridda, Iliya ya ci gaba da kasancewa annabi na Allah mai aminci kuma na gaskiya. Ransa mai aminci ya damu ƙwarai sa’ad da ya ga rashin bangaskiya da rashin aminci suna hanzarin raba ’ya’yan Isra’ila da Allah, sai ya yi addu’a cewa Allah zai ceci mutanensa. Ya roƙi Ubangiji kada Ya ƙi mutanensa masu zunubi gaba ɗaya, amma cewa ta wurin shari’u, in ya zama dole, Ya tashe su zuwa ga tuba, kada kuma Ya yarda su ƙara tsunduma cikin zunubi har su tā da Shi ya hallaka su a matsayin al’umma.”

> “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.’

> “Saƙon Ubangiji ya zo wa Iliya cewa ya tafi wurin Ahab da sanarwar hukuncinSa saboda zunuban Isra’ila. Iliya ya yi tafiya dare da rana har sai da ya isa fadar Ahab. Bai nemi izinin shiga ba, bai kuma jira a sanar da zuwansa bisa ƙa’ida ba. Ba tare da Ahab ya yi zato ba kwata-kwata, Iliya ya tsaya a gaban sarkin Samariya mai mamaki, sanye da tufafi masu kauri irin waɗanda annabawa suka saba sawa. Bai yi wata uzuri ba game da zuwansa a razane, ba tare da gayyata ba; amma, yana ɗaga hannuwansa zuwa sama, ya tabbatar da wannan da muhimmanci da Allah Rayayye, wanda ya yi sammai da ƙasa, game da hukuncin da zai zo a kan Isra’ila cewa: ‘Ba za a yi raɓa ko ruwan sama a cikin waɗannan shekaru ba, sai dai bisa ga maganata.’”

> “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.

> “Wannan tsananin hukunci mai firgita game da shari’un Allah saboda zunuban Isra’ila ya sauko a kan sarkin da ya yi ridda kamar walkiya mai tsawa. Ya zama kamar mamaki da tsoro sun gurfanar da shi; kuma kafin ya farfaɗo daga razanarsa, Iliya, ba tare da jira ya ga tasirin saƙonsa ba, ya ɓace da gaggawa kamar yadda ya zo. Aikinsa shi ne ya faɗi kalmar masifa daga wurin Allah, kuma nan take ya janye. Kalmarsa ce ta kulle taskokin sama, kuma kalmarsa kaɗai ce mabuɗin da zai iya sake buɗe su.” 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.

Isra’ila ta manta cewa Joshua ya yi musu tsauraran umarni kada su yi cuɗanya da al’ummai arna, kuma kada su sāke gina Yeriko har abada. Ko da yake yaƙin Yeriko babbar bayyanuwar ikon Allah ne, kuma alama ce ta alkawarin Allah na jagorantar mutanensa zuwa Ƙasar Alkawari, akwai kuma zunubi, la’ana da ceton da suke da alaƙa da Yeriko. ‘Zunubin’ shi ne na Akan wanda ya yi kwaɗayin dukiya da tasirin Yeriko, ‘la’anar’ kuwa tana kan duk mutumin da zai sāke gina Yeriko, karuwar nan Rahab kuma ta wakilci ‘ceto’. Akan yana son kyakkyawar rigar Babila. Ya yi zaton zai iya ɓoye zunubinsa, kamar yadda Adamu da Hauwa’u suka nemi ɓoye zunubinsu da tufafin ganyen ɓaure. Akan yana son wadata da Yeriko ke wakilta, kuma yana fatan a danganta shi da Babila.

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.

An gabatar da Yeriko a matsayin alamar aikin isar da saƙon mala’ika na uku ga duniya, amma tana kuma ɗauke da gargaɗi game da zunubin ƙaunar duniya da dogara gare ta. Alamar Yeriko kuma tana ƙunshe da la’ana a kan sake gina Yeriko, kuma Rahab tana wakiltar waɗanda har yanzu suke cikin Babila waɗanda suke fitowa sa’ad da aka shelanta babban kiran mala’ika na uku.

> “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.

> “Rai mai aminci na Iliya ya yi baƙin ciki ƙwarai. Fushinsa ya tashi, kuma ya yi kishin ɗaukakar Allah. Ya ga cewa Isra’ila ta nutse cikin mummunar ridda. Sa’ad da kuma ya tuna manyan abubuwan da Allah ya aikata dominsu, baƙin ciki da mamaki suka mamaye shi. Amma duk wannan mafi yawan mutane sun manta da shi. Ya shiga gaban Ubangiji, kuma, da ransa yana murɗewa da azaba, ya roƙa Shi ya ceci mutanensa ko da sai ta wurin shari’o’i ne. Ya roƙi Allah ya hana mutanensa marasa godiya raɓa da ruwan sama, taskokin sama, domin Isra’ila mai ridda ta dubi gumakanta a banza—gumakansu na zinariya, itace, da dutse, rana, wata, da taurari—su ba da ruwa su wadatar da ƙasa, su sa ta yi yalwar amfanin gona. Ubangiji ya gaya wa Iliya cewa Ya ji addu’arsa, kuma zai hana mutanensa raɓa da ruwan sama har sai sun komo gare Shi da tuba.”

> “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.

> “Allah ya kiyaye mutanensa ta hanya ta musamman daga gaurayuwa da al’ummai masu bautar gumaka da ke kewaye da su, domin kada zukatansu su ruɗu ta wurin kyawawan kurmi da wuraren sujada, haikalai da bagadai, waɗanda aka tsara su cikin salo mafi tsada kuma mafi jan hankali, domin a karkatar da hankula, har Allah ya gushe daga cikin tunanin jama’a.”

> “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.’

> “Birnin Yeriko ya duƙufa ga bautar gumaka mafi muni da tsanani. Mazaunanta suna da wadata ƙwarai, amma dukan dukiyar da Allah ya ba su sun ɗauke ta a matsayin baiwar allolinsu. Suna da zinariya da azurfa a yalwace; amma, kamar mutanen da suka rayu kafin Ambaliya, sun lalace ƙwarai, suna yin saɓo, suna zagin Allah na sama kuma suna tsokane Shi ta wurin mugayen ayyukansu. Hukunce-hukuncen Allah suka taso a kan Yeriko. Wuri ne mai ƙarfi na kariya. Amma Shugaban rundunar Ubangiji da kansa ya zo daga sama domin ya jagoranci rundunonin sama wajen kai hari a kan birnin. Mala’ikun Allah suka kama manyan katangoginsa masu ƙarfi suka rushe su ƙasa. Allah ya faɗa cewa birnin Yeriko zai zama abin la’ana, kuma kowa zai hallaka sai Rahab da mutan gidanta. Waɗannan za a cece su saboda alherin da Rahab ta nuna wa manzannin Ubangiji. Maganar Ubangiji ga mutanen ita ce: ‘Ku kuma, ku kiyaye kanku ƙwarai daga abin la’ananne, kada ku mai da kanku abin la’ana, sa’ad da kuka ɗauki wani abu daga abin la’anannen, ku kuma sa sansanin Isra’ila ya zama abin la’ana, ku jawo masa wahala.’ ‘Sai Yoshuwa ya rantse musu a lokacin nan, yana cewa, La’ananne ne mutumin a gaban Ubangiji da zai tashi ya sāke gina wannan birni na Yeriko: da ɗan farinsa zai aza harsashinsa, kuma da ɗansa na ƙarshe zai kafa ƙofofinsa.’”

> “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.

> “Allah ya yi matuƙar takatsantsan game da Yariko, don kada abubuwan da mazaunanta suka bautawa su ruɗi jama’a, zukatansu kuma su kauce daga Allah. Ya tsare mutanensa da umarni mafi ƙarfi kuma tabbatattu; duk da haka, ba tare da la’akari da wannan babban umarni mai tsarki daga Allah ta bakin Yoshua ba, Akan ya kuskura ya ƙetare doka. Kwaɗayinsa ya sa ya ɗauki daga cikin taskokin da Allah ya hana shi taɓawa domin la’anar Allah tana a kansu. Saboda zunubin wannan mutum kuwa, Isra’ilar Allah suka zama marasa ƙarfi kamar ruwa a gaban maƙiyansu.”

> “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 da dattawan Isra’ila suna cikin tsananin wahala. Suka kwanta a gaban akwatin Allah cikin mafi ƙasƙantar da kai, gama Ubangiji ya husata da mutanensa. Suka yi addu’a suka kuma yi kuka a gaban Allah. Ubangiji ya yi magana da Yoshuwa: ‘Ka tashi; don me kake kwance haka a bisa fuskarka? Isra’ila ta yi zunubi, sun kuma ƙetare alkawarina da na umarce su da shi; gama har sun ɗauki abin da aka la’anta, sun kuma yi sata, sun kuma yi yaudara, sun kuma sa shi a cikin kayansu. Saboda haka ’ya’yan Isra’ila ba su iya tsayawa a gaban maƙiyansu ba, amma suka juya musu baya a gaban maƙiyansu, domin an la’ance su; ba kuma zan ƙara kasancewa tare da ku ba, sai dai in kun hallaka abin da aka la’anta daga tsakiyarku.’”

> “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.

> “An nuna mini cewa Allah a nan yana bayyana yadda Yake kallon zunubi a cikin waɗanda suke ikirarin su ne mutanenSa masu kiyaye dokokinsa. Waɗanda Ya girmama ta musamman da ganin abubuwan ban mamaki na bayyanuwar ikonSa, kamar yadda Isra’ila ta dā ta gani, kuma duk da haka har a wannan lokaci su kuskura su yi watsi da bayyanannun umarninsa, za su zama batutuwan fushinsa. Yana so ya koyar da mutanensa cewa rashin biyayya da zunubi abubuwa ne masu matuƙar ɓata masa rai, kuma bai kamata a ɗauke su da sauƙi ba.” Testimonies, juzu’i na 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.

Labarin Yariko ya ƙunshi gargaɗin kada a dogara ga ƙarfi da ɗaukakar muguwar birni mai arziki kamar yadda ake ganinta. “Birni” a annabcin Littafi Mai Tsarki masarauta ce, kuma Akan ya ɗauki rigar Babila. A annabce, riga tana wakiltar hali, saboda haka, a cikin “kwanaki na ƙarshe,” ɓoyewar da Akan ya yi wa rigar Babilon tana wakiltar ɓoyayyar sha’awar mallakar halin Babila ta ruhaniya. Hali, ko kuma surar Babila ta ruhaniya, shi ne abin da Amurka take marmari sa’ad da take haɗa ikilisiya da ƙasa.

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.

Da yi musu karo da yiwuwar a ɗauki matasan motsin Millerite aikin soja cikin Yaƙin Basasa, kuma da suka gane bukatar tsari, shugabannin wannan motsi suka shiga dangantaka ta doka da wannan ƙasa mai wadata wadda ba za su taɓa narke cikinta ba. Ko kundin tsarin mulkin wannan ƙasa mai wadata ya nuna cewa bai taɓa zama dole ba ga ikilisiya ta haɗu da gwamnati. Akwai ƙungiyoyin addini da suka wanzu a zamanin Millerite, waɗanda har yanzu suna nan a yau; wasu daga cikin waɗannan ƙungiyoyi ba su taɓa shiga wannan dangantaka ta doka da gwamnatin Tarayyar Amurka ba, kuma zaɓinsu na kada su kafa wannan dangantaka bai taɓa hana su ko ta yaya shirya ikilisiyoyinsu daban-daban ba.

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.

Daɗe bayan Yoshuwa ya yi yaƙin Yeriko, a zamanin Ahab, an riga an manta da dukan gargaɗin game da ridda ta Akan da kuma hallakar Yeriko daga mutanen Allah masu ridda. Iliya ya yi addu’a ga Allah, yana roƙo cewa, idan ya zama dole, a aiwatar da hukuncin Allah domin a kai mutanensa ga tuba. Sa’ad da Malaki ya rubuta kalmomin ƙarshe na Tsohon Alkawari, an kafa alkawarin ne a cikin mahallin Ubangiji yana bugun duniya da la’ana. La’anar da aka danganta da Yeriko tana kan duk mutumin da zai sāke gina Yeriko. La’anar tana kan duk wanda zai, kamar Akan, yi marmarin dogara ga dukiya da yalwar arzikin da ke da alaƙa da Yeriko. “Zunubin” Akan yana wakiltar ɓoyayyen buri na ciki marar tsarkakewa na son sa rigar Babila. “La’anar” kuwa tana kan aikin aiwatar da waɗannan sha’awoyi na ciki.

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.

Saƙon Miller shi ne saƙon Iliya domin zamaninsa, kuma Yaƙin Basasa ya wakilci hukunce-hukuncen da suke tare da saƙon Iliya. A tsakiyar Yaƙin Basasa, a shekara ta 1863, Adventisancin Milleriyawa ya sāke gina Yeriko, kamar yadda cikakkun bayanan la’anar da Yoshuwa ya furta a kan kowane mutumin da ya yi haka suka shaida.

> 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.

> Sai Yoshuwa ya rantsar da su a wannan lokaci, yana cewa, La’ananne ne mutumin a gaban Ubangiji, wanda zai tashi ya sāke gina wannan birni, Yeriko: da ɗan farinsa zai kafa harsashinsa, kuma da ƙaraminsa zai ɗaga ƙofofinsa. Yoshuwa 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.

Kalmar nan “adjured” a cikin umarnin Yoshuwa tana nufin duka rantsuwa da kuma la’ana. La’ana ce idan ka karya umarnin Yoshuwa, albarka kuma idan ka kiyaye rantsuwar. Kalmar da aka fassara da “adjured” an kuma fassara ta da “sau bakwai” a cikin Littafin Firistoci ashirin da shida. Rantsuwa da la’anan Musa, kamar yadda Daniyel ya bayyana a babi na tara, suna da alaƙa da sake gina 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.

> I, dukan Isra’ila sun ƙetare dokarka, har ma da kaucewa, domin kada su yi biyayya ga muryarka; saboda haka la’ana ta zubo a kanmu, da kuma rantsuwar da aka rubuta cikin shari’ar Musa, bawan Allah, domin mun yi masa zunubi. Daniyel 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.

’Yar’uwa White ta ce, “Allah ya yi matuƙar tsanaki game da Yeriko, domin kada mutane su ruɗu da abubuwan da mazaunan wurin suka bauta wa, zukatansu kuma su karkata daga Allah.” Allah ya yi matuƙar tsanaki wajen zartar da hallakar Yeriko, saboda haka kuma ya yi matuƙar tsanaki wajen rubuta gargadin da Akan yake wakilta. Ya yi hankali wajen rubuta la’anar da ke da alaƙa da sake gina Yeriko, haka kuma ya yi hankali wajen fayyace dabarun allahntaka da aka yi amfani da su wajen ruguza katangun birnin.

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.

Hakika Yesu ne, a matsayin Kwamandan rundunar Ubangiji, wanda ya umurci mala’iku su rushe ganuwar Yeriko, kuma babu abin da ake yi a cikin Maganar Allah bisa kuskure; amma a wannan yanayin, annabiya ta gaya mana cewa “Allah ya yi tsananin takamaimai game da Yeriko.” Kwana bakwai aka yi ana ɗaukar akwatin alkawari a kewaye da birnin, kuma a cikin annabci rana guda shekara ce. An rubuta wannan ƙa’ida a farkon shekaru arba’in na yawo a cikin jeji, kuma a ƙarshen waɗannan shekaru arba’in suka kewaye Yeriko har kwana bakwai.

> 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.

> Bisa ga yawan kwanakin da kuka leƙi ƙasar, wato kwana arba’in, kowace rana ta zama shekara ɗaya, za ku ɗauki muguntaranku, wato shekara arba’in, kuma za ku san karya alkawarina. Littafin Ƙidaya 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.

Kwana bakwai aka riƙa kewaye birnin da akwatin alkawari, kuma a rana ta bakwai aka kewaye birnin “sau bakwai.” Wannan yana ba da shaidun annabci guda biyu cewa Yeriko tana da alaƙa da “sau bakwai” na rantsuwar Musa. Mutanen alkawarin Allah firistoci ne, kuma firistoci bakwai suka busa ƙaho bakwai.

> 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.

> Ku ma, kamar duwatsu masu rai, ana gina ku domin ku zama gida na ruhaniya, firistoci tsarkaka, domin ku miƙa hadayu na ruhaniya, masu karɓuwa ga Allah ta wurin Yesu Almasihu. 1 Bitrus 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.

Ƙaho yana wakiltar ko dai saƙon gargaɗi ne, ko kuwa hukunci, ko kuma kira zuwa tsattsarkar taro, gwargwadon yanayin mahallin da aka same shi. A kwanaki na ƙarshe wajibi ne masu tsaro su busa ƙaho, kamar yadda ’yan Miller suka busa shi a cikin tarihinsu. Firistoci suna wakiltar masu tsaro a kan ganuwar Sihiyona waɗanda suke busa ƙaho, suna gargaɗar mutanen Allah game da hukunci mai zuwa, a lokaci guda kuma suna kiran waɗannan mutanen nan guda zuwa ga tsattsarkar taro.

> 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.

> Ku busa ƙaho a Sihiyona, ku kuma busa ƙararrawa a kan tsattsarkan dutsena: bari dukan mazaunan ƙasar su firgita: gama ranar Ubangiji tana zuwa, gama ta kusa ƙwarai … Ku busa ƙaho a Sihiyona, ku tsarkake azumi, ku kira babban taro mai tsarki: Ku tattara jama'a, ku tsarkake ikilisiya, ku tara dattawa, ku tattaro yara, har ma da masu shan nono: bari ango ya fito daga ɗakinsa, amarya kuma daga ɗakinta. Bari firistoci, masu hidimar Ubangiji, su yi kuka a tsakanin shirayin haikali da bagade, su ce, Ka ji tausayin mutanenka, ya Ubangiji, kada kuma ka ba da gādonka ga zargi, domin al'ummai su mallake su: don me za a ce a cikin al'ummai, Ina Allahnsu? 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!

Saƙon ƙaho shi ne saƙon Iliya. Dukan ire-iren amfani da kalmar “bakwai” a cikin sura ta shida ta Joshua, ita ce wannan kalmar ko kuma wani dangantaccen asalinta na kalmar da aka fassara da “sau bakwai” a cikin Leviticus ashirin da shida. Duk da haka, tarkacen tatsuniyoyi da masu tauhidin Laodikiya suke rarrabawa yana ikirarin cewa kalmar da aka fassara da “sau bakwai” a cikin Leviticus ashirin da shida tana wakiltar cikar iko ne kawai, ko cika, ko kuma wani irin bambancin wautarsu na musun cewa Miller ya yi daidai sa’ad da ya ɗora ma’anar ƙididdiga a kan kalmar da aka fassara da “sau bakwai.” Firistoci suka jagoranci mutane kewaye da birnin sau bakwai, ba wai kewaye da Yeriko gaba ɗaya ko cikakke ba. Kalmar da aka fassara da “sau bakwai” tana wakiltar ƙimarsa ta ƙididdiga!

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.

A Yeriko, sa’ad da mutanen suka yi ihu, wannan ya wakilci babban kukan mutum dubu ɗari da arba’in da huɗu, waɗanda aka sassaka daga dutsen ba tare da hannu ba a Daniyel sura ta biyu, waɗanda suka bugi gumakin, suka ragargaza shi gunduwa-gunduwa.

> 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.

> Kuma a kwanakin waɗannan sarakuna ne Allah na sama zai kafa mulki, wanda ba zai taɓa lalacewa ba; kuma ba za a bar mulkin ga waɗansu mutane ba, amma zai farfashe, ya kuma cinye dukan waɗannan mulkoki, shi kuma zai dawwama har abada. Domin ka ga an sare dutsen daga dutsen tudu ba tare da hannu ba, kuma ya farfashe baƙin ƙarfe, tagulla, lãka, azurfa, da zinariya; babban Allah ya sanar wa sarki abin da zai faru nan gaba: mafarkin kuwa tabbatacce ne, kuma fassararsa tabbatacciya ce. Daniyel 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.

Allah ya yi taka-tsantsan wajen lissafa ƙarafa masu daraja da aka samu a Jeriko a matsayin zinariya, azurfa, tagulla, da ƙarfe. A ma’anar annabci, yumɓu yana wakiltar mutanen Allah kamar yadda Rahab ta kasance alama ta hakan. Jeriko kuma yana wakiltar ƙarshen dukan mulkokin duniya a lokacin babban kira na dubu ɗari da arba’in da huɗu.

> 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.

> Amma dukan azurfa, da zinariya, da kayayyakin tagulla da ƙarfe, tsarkakakku ne ga Ubangiji: za su shiga cikin taskar Ubangiji. Joshua 6:19.

Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.

Yariko tana wakiltar aikin cin nasarar Ƙasar Alkawari, wanda yake misalta aikin babbar tafiyar mala’ika na uku. Wannan aiki ya ƙunshi gargaɗi, la’ana, da ceton waɗanda suke a waje da firistoci, kamar yadda karuwa, Rahab, take wakilta.

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.

“la’anar” annabci ta Joshua daga baya ta cika a zamanin Ahab da Iliya. La’anar da aka yi a kan sāke gina Yariko ta ƙunshi takamaiman annabcin cewa mutumin da ya aikata haka zai rasa ɗansa na fari sa’ad da ya kafa tushenta, kuma zai rasa ɗansa na ƙarshe sa’ad da ya saita ƙofofin Yariko. A zamanin Iliya, Hiyel mutumin Betel ya cika wannan annabcin; ɗansa na fari ya mutu sa’ad da ya kafa tushenta, kuma ɗansa na ƙarshe ya mutu sa’ad da ya saita ƙofofin. “La’anar” da ake dangantawa da saƙon Iliya an wakilta ta wurin aikin sāke gina Yariko.

> 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.

> Ga shi, zan aiko muku da Iliya annabi kafin zuwan babbar rana mai ban tsoro ta Ubangiji: Kuma zai mayar da zuciyar ubanni ga ’ya’ya, da zuciyar ’ya’ya ga ubanninsu, kada in zo in bugi duniya da la’ana. Malachi 4:5, 6.

The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.

La’anar tarihin Millerite da aka danganta da saƙon Iliya na Miller, Joshua ya riga ya yi annabci a kanta, kuma aka cika ta a zamanin Iliya da 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.

> A zamaninsa ne Hiyel, mutumin Betel, ya sāke gina Yeriko: ya kafa harsashinta da mutuwar ɗan farinsa Abiram, ya kuma kafa ƙofofinta da mutuwar ƙaramar ɗansa Segub, bisa ga maganar Ubangiji, wadda ya faɗa ta bakin Yoshuwa ɗan Nun. 1 Sarakuna 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.

La’anar sake gina Yariko ba za a iya raba ta da bayyanar ikon da Allah ya nuna a lokacin da ya rushe katangar Yariko ba. Sister White ta ce, “Waɗanda Ya ba su girma ta musamman da ganin manyan bayyanannun ayyukan ikonsa, kamar yadda tsohon Isra’ila ya gani, amma duk da haka su kuskura su yi watsi da umarnansa a sarari, za su zama abin hasalarsa.” Millerites ɗin kuwa sun shiga cikin bayyanar ikon Allah da ta kai kololuwa a Kukan Tsakar Dare, duk da haka sun ƙi rantsuwar Musa ta sau bakwai, wadda Daniyel ma ya bayyana a matsayin la’anar Musa.

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.

Sunaye alama ce ta hali a cikin Maganar Allah, kuma sunan mutumin da ya sāke gina Yariko, tare da sunayen ɗansa na fari da na ƙarshe, suna da matuƙar ma’ana. Hiyel na nufin Allah mai rai na ƙarfi, kuma wannan yana nuna cewa Hiyel mabiyin Allah mai rai ne. Kasancewar an bayyana shi a matsayin mutumin Betel yana danganta shi da ikkilisiya. Abiram, ɗansa na fari, na nufin uban ɗaukaka, wato a ma’anar ɗaukakawa da ɗagawa sama. Ɗansa na ƙarshe, Segub, na nufin mai tsayi, da ɗaukakawa da ɗagawa sama. Dukkan waɗannan sunaye uku suna wakiltar ɓangarori na halin Allah, amma a cikin mahallin annabcin da suka cika, suna wakiltar mutum ne wanda yake ɗaga kansa da ɗaukaka kansa sama da Allah Maɗaukaki wanda ya rushe Yariko. “Ƙofa” a cikin annabci tana wakiltar ikkilisiya.

> “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.

> “Ga rai mai tawali’u, mai bangaskiya, gidan Allah a duniya ƙofar sama ne. Waƙar yabo, addu’a, da kalmomin da wakilan Almasihu suke furtawa, su ne hanyoyin da Allah ya naɗa domin shirya mutane domin ikkilisiyar da take sama, domin wannan sujada mafi ɗaukaka wadda babu abin da yake ƙazantarwa da zai iya shiga cikinta.” 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.

Farkon aikin kafa ikkilisiya ya soma ne a shekarar 1860, kamar yadda masana tarihin Adventist irin su Arthur White, jikan Ellen White, suka shaida.

> “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.

> “Yayinda Ellen White ta rubuta kuma ta wallafa da ɗan tsawo game da bukatar tsari wajen gudanar da aikin ikilisiya (duba Early Writings, 97–104), kuma yayinda James White ya ci gaba da gabatar da wannan bukata a gaban masu bi ta cikin jawabai da kuma talifofin Review, ikilisiya ta yi jinkirin ɗaukar mataki. Abin da aka gabatar cikin kalmomi na gaba ɗaya, an karɓe shi da kyau, amma sa’ad da aka zo ga juya wannan zuwa wani abu mai ginawa, sai aka gamu da ƙin yarda da hamayya. Gajerun talifofin James White na watan Fabrairu sun tayar da ba kaɗan ba daga hali na sakaci, kuma a yanzu ana ta yawan magana ƙwarai.”

> “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, yana aiki tare da White a Michigan, shi ne na farko da ya amsa. Kalmominsa sun kasance na yarda, amma cikin yanayin kare kai:

> “‘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.’

> “‘Wani ya ce, idan kun shirya kanku ta yadda za ku riƙe dukiya bisa ga doka, za ku zama ɓangare na Babila. A’a; na fahimci cewa akwai babban bambanci ƙwarai tsakanin kasancewarmu a irin matsayin da za mu iya kāre dukiyarmu ta hanyar doka da kuma amfani da doka domin kāre da tilasta ra’ayoyinmu na addini. Idan ba daidai ba ne a kāre dukiyar coci, me ya sa ba a ɗauka cewa ba daidai ba ne ga mutum-mutane su mallaki kowace irin dukiya bisa ga doka?—Review and Herald, Maris 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 ya rufe bayaninsa a cikin Review, yana gabatar wa ikilisiya batun bukatar tsari ga harkokin bugawa da kalmomin nan, ‘Idan wani yana da sabani da shawarwarinmu, zai yi mana alheri ya rubuta wani tsari wanda mu a matsayin jama’a za mu iya bi?’—Ibid., 23 ga Fabrairu, 1860. Faston farko da yake aiki a fili ya amsa shi ne R. F. Cottrell, fitaccen editan wasiku na Review. Martaninsa na farko kuwa ya kasance tabbatacce cikin kin amincewa:”

> “‘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.

> “‘Ɗan’uwa White ya roƙi ’yan’uwa su yi magana dangane da shawarar da ya gabatar ta tabbatar da mallakar dukiyar ikilisiya. Ban san ainihin irin matakin da yake nufi a cikin wannan shawara ba, amma na fahimci cewa manufarta ita ce a yi mana rijista a bisa doka a matsayin ƙungiyar addini. Amma ni kaina, ina ganin zai zama kuskure mu “samar wa kanmu suna,” tun da wannan shi ne tushen Babila. Ba na tsammanin Allah zai amince da hakan ba.—Ibid., Maris 22, 1860.” Arthur White, Ellen G. White, juzu’i na 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 ya fara ƙoƙarinsa na zama coci a shekara ta 1860, kuma coci ana wakilta ta da “ƙofa”. Ellen White ta faɗi wannan game da shekarar 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.

> “A cikin shekara ta 1860 mutuwa ta haye ƙofar gidammu, ta kuma karya ƙaramar rassan itacen zuriyarmu. Ƙaramin Herbert, wanda aka haifa a ranar 20 ga Satumba, 1860, ya rasu a ranar 14 ga Disamba na wannan shekarar.” Testimonies, juzu’i na 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.

A cikin 1863, iyalin White kuma sun rasa ɗansu na fari. Bayan ya yi wasa har jikinsa ya yi zafi sosai, sai ya shiga ɗakin da ake shirya jadawalin zane-zane na tufa, ya kwanta ya yi barci a kan wasu riguna masu ɗanɗano waɗanda ake amfani da su wajen shirya waɗannan jadawalai. Jadawalan 1843 da 1850 suna wakiltar tubalan ginshiƙai na motsin Milleriyawa. Jadawalin da aka ƙirƙira a 1863 yana wakiltar ƙin karɓar “lokatai bakwai” na Littafin Lawiyawa ashirin da shida kamar yadda a baya aka wakilta a kan alluna biyu na Habakkuk. Yana gabatar da saƙon tushe na ƙarya.

> “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:

> “Sa’ad da a ranar Juma’a, 27 ga Nuwamba, [1863] iyayen suka isa Topsham, suka tarar da ’ya’yansu maza uku da Adelia suna jiransu a tashar jirgin ƙasa. Dukkansu, a zahiri, suna cikin ƙoshin lafiya, sai dai Henry, wanda yake da mura. Amma a ranar Talata ta gaba, 1 ga Disamba, Henry ya yi rashin lafiya ƙwarai da ciwon huhu. Shekaru da yawa bayan haka, Willie, ƙanensa mafi ƙuruciya, ya sake gina labarin kamar haka:”

> ‘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.

> “A lokacin da iyayensu ba su nan, Henry da Edson, a ƙarƙashin kulawar Ɗan’uwa Howland, suna ta yin aiki da ƙwazo wajen ɗora jadawalai a kan zane, suna shirya su domin sayarwa. Suna aiki ne a wani ginin shago da aka haya, kusan tazara daidai da wani sashe na hanya daga gidan Howland. Daga bisani suka samu hutu na ’yan kwanaki yayin da suke jiran a aiko jadawalai daga Boston.... Da ya dawo daga doguwar tafiya a bakin kogi, shi [Henry] cikin rashin tunani ya kwanta ya yi barci a kan wasu ’yan zanuka masu ɗanɗano da ake amfani da su wajen manna bayan jadawalan takarda. Iskar sanyi tana kadawa ta wata buɗaɗɗiyar taga. Wannan rashin yin taka-tsantsan ya jawo masa tsananin mura.” Arthur White, Ellen G. White, juzu’i na 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.

A shekara ta 1863, motsin Millerite ya ƙare da kafuwar wata coci da kuma ƙin yarda da muhimman gaskiyoyin tushe da aka wakilta a kan alluna biyu na Habakkuk. Babban jagoran, kamar yadda aka misalta shi ta wurin Hiel ɗan Betel, ya fara aikin kafa ƙofofin a shekara ta 1860, kuma ya rasa ƙaramin ɗansa saboda yin haka. A shekara ta 1863, jabun taswirori suka zama wurin hutawa inda babban ɗan Hiel ya yi ɗan barci. Sanyi ya kama shi, kuma ya mutu a wannan shekarar. Mutuwarsa tana da alaƙa kai tsaye da yin barci a kan taswirorin da ake samarwa a wancan lokaci. Amma taswirar da ake samarwa a shekara ta 1863, ita ce jabun tushen da Iliya, wanda Miller ya wakilta, ya gina.

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.

Umurnin da Joshua ya bayar game da hana a sāke gina Yeriko, an bayyana shi da kalmar “adjure.” Wannan tana wakiltar rantsuwa da la’ana, kuma ita ce wannan kalma da aka fassara da “sau bakwai” a cikin Leviticus ashirin da shida. Ita ce la’anar da take tare da saƙon Iliya, kuma an cika wannan la’ana a 1860 da 1863 sa’ad da Adventism na Millerite ya sāke gina Yeriko ta hanyar kafa coci mai doka da kuma ƙin karɓar dutsen tuntuɓe na Miller. Hiyel ɗan Betel ne, saboda haka a annabce yana jaddada aikin Hiyel na sāke gina Yeriko, a matsayin aikin gina coci.

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.”

An yi shelar “la’anar” Joshua tare da labarin yaƙin Yeriko, yaƙin da ba za a iya ba da labarinsa ba tare da yawan ambaton “sau bakwai” ba.

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.

A cikin 1863, saƙon ko “rantsuwar” Musa, kamar yadda Iliya ya gabatar da shi, kuma kamar yadda William Miller ya wakilta, ya haifar da “la’ana.” An ƙi duka saƙon Musa da aikin Iliya. Iliya ya komo a 1989, amma ba a sake haɗa shi da Musa ba sai bayan Satumba 11, 2001. Har yanzu ba a kare wannan bayani ba, amma yana da ƙarfi ƙwarai.

> “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.

> “Masu hidima marasa tsarkakewa suna shirya kansu su yi gaba da Allah. Suna yabon Almasihu da allahn wannan duniya da numfashi guda. Ko da yake a fili suna ikirarin karɓar Almasihu, suna rungumar Barabbas, kuma ta wurin ayyukansu suna cewa, ‘Ba Wannan Mutumin ba, sai Barabbas.’ Bari dukan waɗanda suke karanta waɗannan layuka su yi hankali. Shaidan ya yi taƙama game da abin da zai iya yi. Yana tsammani zai warware haɗin kai wanda Almasihu ya yi addu’a domin ya kasance a cikin ikilisiyarsa. Yana cewa, ‘Zan fita, in zama ruhun ƙarya domin in ruɗi waɗanda zan iya ruɗa, in zarge su, in hukunta su, in kuma karkatar da gaskiya.’ Bari ɗan yaudara da shaidar ƙarya ya sami karɓuwa a cikin ikilisiya wadda ta sami babban haske, manyan hujjoji, kuma wannan ikilisiya za ta yi watsi da saƙon da Ubangiji ya aiko, ta kuma karɓi maganganu marasa hankali ƙwarai da zato-zaton ƙarya da ka’idojin ƙarya. Shaidan yana yi wa wawancinsu dariya, gama ya san abin da gaskiya take.”

> “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.’

> “Mutane da yawa za su tsaya a mimbarmu da fitilar annabcin ƙarya a hannuwansu, wadda aka kunna daga fitilar jahannama ta Shaiɗan. Idan ana rungumar shakku da rashin bangaskiya, za a cire ministoci masu aminci daga cikin mutanen da suke tsammanin sun san abubuwa da yawa. ‘Da kin sani,’ in ji Almasihu, ‘ke ma, aƙalla a wannan ranarki, abubuwan da suke na salamarki! amma yanzu an ɓoye su daga idanunki.’”

> “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.

> “Duk da haka, tubalin Allah yana tsaye da ƙarfi. Ubangiji ya san waɗanda suke nasa. Mai hidimar da aka tsarkake dole ne kada ya kasance da yaudara a bakinsa. Dole ne ya kasance a bayyane kamar hasken yini, tsattsarkakke daga kowane datti na mugunta. Hidima da aikin bugawa da aka tsarkake za su zama ƙarfi wajen haskaka hasken gaskiya a kan wannan tsara karkatacciya. Haske, ’yan’uwa, ƙarin haske muke bukata. Ku busa ƙaho a Sihiyona; ku yi ƙararrawa a kan tsattsarkan dutsi. Ku tattara rundunar Ubangiji, da zukata tsarkaka, domin su ji abin da Ubangiji zai faɗa wa mutanensa; gama Ya ƙara haske ga dukan waɗanda za su saurara. Bari su ɗauki makamai, su shirya, su hau zuwa yaƙi—zuwa taimakon Ubangiji a kan masu ƙarfi. Allah da kansa zai yi aiki domin Isra’ila. Duk wani harshe maƙaryaci za a yi masa shiru. Hannayen mala’iku za su rushe makircin ruɗi da ake ƙullawa. Katangar tsaron Shaiɗan ba za ta taɓa yin nasara ba. Nasara za ta raka saƙon mala’ika na uku. Kamar yadda Shugaban rundunar Ubangiji ya rushe ganuwar Yariko, haka mutanen Ubangiji masu kiyaye dokokinsa za su yi nasara, kuma za a kayar da dukan abubuwan adawa. Kada wani rai ya yi gunaguni game da bayin Allah da suka zo wurinsu da saƙon da aka aiko daga sama. Kada ku ƙara neman aibu a cikinsu, kuna cewa, ‘Sun cika tsauri sosai; suna magana da ƙarfi fiye da kima.’ Suna iya magana da ƙarfi; amma ba a bukatar haka ba ne? Allah zai sa kunnuwan masu sauraro su yi ƙaiƙayi idan ba za su saurari muryarsa ko saƙonsa ba. Zai la’anci waɗanda suke tsayayya da maganar Allah.”

> “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.

> “Shaiɗan ya ɗauki kowane mataki mai yiwuwa domin kada wani abu ya zo a tsakiyarmu a matsayin jama’a ya tsawata mana, ya kwaɓe mu, ya kuma yi mana gargaɗi mu yar da kurakuranmu. Amma akwai wani mutane da za su ɗauki akwatin alkawarin Allah. Wasu za su fita daga cikinmu waɗanda ba za su ƙara ɗaukar akwatin alkawarin ba. Amma waɗannan ba za su iya gina katanga don hana gaskiya ba; gama za ta ci gaba da tafiya gaba da sama har zuwa ƙarshe. A da Allah ya tashe maza, kuma har yanzu Yana da maza masu dama suna jira, a shirye suke su aikata umarninsa—mazan da za su ratsa ta cikin ƙuntatawa waɗanda ba kome ba ne sai katanga da aka shafe da turmi marar ƙarfi. Sa’ad da Allah ya ɗora Ruhunsa a kan mutane, za su yi aiki. Za su shelanta maganar Ubangiji; za su ɗaga muryarsu kamar ƙaho. Gaskiya ba za ta ragu ba, kuma ba za ta rasa ikonta a hannunsu ba. Za su nuna wa mutane laifofinsu, da gidan Yakubu zunubansu.” Testimonies to Ministers, 409–411.

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