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# Elijah - Number Eight

Elija - Namba eyiti

Jericho

యెరికో

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.

Mukuvamba kweIsiraeri yekare chaiyo uyezve mukuvamba kweIsiraeri yemazuva ano yomweya, pakuyambuka Gungwa Dzvuku, uyezve pakukundikana kukuru, nhevedzano yemiedzo yaifambira mberi yakatanga, iyo yakazoguma yasvika pamuedzo wokupedzisira. Kukundikana pamuedzo iwoyo wokupedzisira mubhuku raNumeri uye munhoroondo yevaMillerite kunoratidza kutanga kwokudzungaira murenje.

> “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.

> “Kwa muda wa miaka arobaini kutokuamini, manung’uniko, na uasi viliizuia Israeli ya kale isiingie katika nchi ya Kanaani. Dhambi hizohizo zimechelewesha kuingia kwa Israeli ya kisasa katika Kanaani ya mbinguni. Katika hali zote mbili, ahadi za Mungu hazikuwa na kosa lo lote. Ni kutokuamini, kupenda ulimwengu, kutokujitoa wakfu, na mizozo miongoni mwa watu wanaokiri kuwa wa Bwana, ndivyo vilivyotuweka katika ulimwengu huu wa dhambi na huzuni kwa miaka mingi namna hii.”

> “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.

> “Tingangomanenu kuti tichagara pano munyika ino kwemamwe makore mazhinji nokuda kwokusateerera, sezvakaitikawo kuvana vaIsraeri; asi nokuda kwaKristu, vanhu Vake havafaniri kuwedzera chivi pamusoro pechivi nokupomera Mwari mhedzisiro yenzira yavo pachavo yakaipa yokuita.” 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.

Pakupera kwenhoroondo yeIsraeri yekare, sokunge pakutanga, kwakavapo nzira yokuedzwa yaifambira mberi, yakaguma apo Israeri chaiyo yekare yakatapwa kuBhabhironi. Pakupera kweIsraeri yemazuva ano yomweya, naivowo vachatarisana nenzira yokuedzwa yaifambira mberi. Nzira iyoyo inoguma apo maAdventista eRaodhikia anokundwa pamutemo weSvondo. Sokunge zvakanga zvakaita neIsraeri yekare, Israeri yemazuva ano ichatapwa neBhabhironi romweya.

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.

Chikamu cha vaMillerite chakatanga nenzira yechiporofita muna 1798, uye chakaguma zviri pamutemo muna 1863, chinomiririra chikamu chevane zviuru zana namakumi mana nezvina chakatanga muna 1989 uye chinopera pakuvharwa kwemukana wengoni kuvanhu nokuuya kwechipiri kwaKristu. Pakati pokuguma kwechikamu chevaMillerite nokusvika kwechikamu chine simba chemutumwa wechitatu, pane nhoroondo yechechi yeLaodhikia yeSeventh-day Adventist yakanyoreswa zviri pamutemo.

> “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.

> “Kwa umbali wa safari ya siku kumi na moja tu palikuwa kati ya Sinai na Kadeshi, kwenye mipaka ya Kanaani; na ilikuwa kwa tumaini la kuingia upesi katika ile nchi nzuri ndipo majeshi ya Israeli yalipoanza tena safari yao wakati lile wingu hatimaye lilipotoa ishara ya kusonga mbele. Yehova alikuwa ametenda maajabu kwa kuwatoa Misri, na ni baraka zipi ambazo wasingeweza kutazamia sasa kwa kuwa walikuwa wameingia rasmi katika agano la kumkubali Yeye kuwa Mtawala wao Mkuu, na walikuwa wametambuliwa kuwa watu wateule wa Aliye Juu Zaidi?” Wazee na Manabii, 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.

Uhambo lwabo olufushane lwagcina seluyiminyaka engamashumi amane ngenxa yokungakholwa nokungalaleli kwabo. Ukuba babebonakalisile ukholo olwalusekelwe ekukhululweni kwabo okukhulu ebugqilini, babezosheshe bawele umfula iJordani bangene eZweni Lesithembiso. Isithiyo sabo sokuqala emva kwalokho sasiyoba yileso sithiyo uJoshuwa kamuva abhekana naso. Emva kweminyaka engamashumi amane, u-Israyeli ongokoqobo waphuma ehlane waya eZweni Lesithembiso, futhi iJeriko yaba yisinyathelo sabo sokuqala, futhi imi njengophawu lwamandla kaNkulunkulu ensindisweni kubo bonke abakholwayo. IJeriko futhi iyisibonakaliso somsebenzi inhlangano yamaMillerite eyayizobhekana nawo ngo-1863, kodwa yabuyela emuva yangena ehlane. Uphawu luka-Eliya luxhumene ngokuqondile nophawu lweJeriko, futhi kuyafundisa ukucabangela ukuxhumana kuka-Eliya ngokomlando neJeriko.

> 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.

> Zvino mamwe mabasa aOmiri aakaita, nesimba rake raakaratidza, hazvina kunyorwa here mubhuku rezvakaitika pamadzimambo aIsiraeri? Naizvozvo Omiri akavata namadzibaba ake, akavigwa muSamaria; Ahabhu mwanakomana wake akatonga panzvimbo yake. Mugore ramakumi matatu namasere raAsa mambo waJudha, Ahabhu mwanakomana waOmiri akatanga kutonga pamusoro paIsiraeri; uye Ahabhu mwanakomana waOmiri akatonga pamusoro paIsiraeri muSamaria kwamakore makumi maviri namaviri. Ahabhu mwanakomana waOmiri akaita zvakaipa pamberi paJehovha kupfuura vose vakamutangira. Zvino zvakaitika sokunge kwakanga kuri chinhu chiduku kwaari kufamba muzvivi zvaJerobhoamu mwanakomana waNebhati, kuti akatora Jezebheri mwanasikana waEtibhaari mambo wevaZidhoni kuti ave mukadzi wake, ndokuenda kundoshumira Bhaari nokumunamata. Akavakira Bhaari aritari muimba yaBhaari, yaakanga avaka muSamaria. Ahabhu akaitawo danda rinoyera; uye Ahabhu akaita zvimwe zvakawanda zvokutsamwisa Jehovha Mwari waIsiraeri kupfuura madzimambo ose aIsiraeri akamutangira. Pamazuva ake Hieri muBheteri akavaka Jeriko; akaisa nheyo dzaro muna Abhiramu dangwe rake, akamisa masuo aro muna Segubhi mwanakomana wake gotwe, sezvakanga zvarehwa neshoko raJehovha, raakanga ataura naJoshua mwanakomana waNuni. Zvino Eria muTishibhi, waiva mumwe wavagari veGiriyadhi, akati kuna Ahabhu, NaJehovha Mwari waIsiraeri mupenyu, wandinomira pamberi pake, hakuzovi nedova kana mvura pamakore awa, asi neshoko rangu. 1 Madzimambo 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.

Kusangana kwakaitwa naEria nevamwari vaAhabhi naJezebheri paGomo reKarimeri kwakava kupindura kutsauka pakutenda kwamambo wechinomwe weumambo hwokumusoro hwaIsraeri, uyo “akaita zvakawanda kukurudzira Jehovha Mwari waIsraeri kutsamwa kupfuura madzimambo ose aIsraeri akamutangira.” Shoko rokuti “kukurudzira” mundima iyi rinoreva “zuva rokutsamwisa” rakafananidzirwa nomuedzo wegumi muna Numeri gumi nechina. Kukurudzira kwaAhabhi Mwari kwaimiririra wokupedzisira pamiedzo gumi yakakonzerwa neshumo yakaipa yavasori gumi muna Numeri gumi nechina. Naizvozvo, zvinomiririra muedzo wokupedzisira wesangano reMillerite uye muedzo wokupedzisira wezana namakumi mana nezvina zvuru.

> 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.

> Naizvozvo, sezvinotaura Mweya Mutsvene achiti, Nhasi, kana muchinzwa inzwi rake, musaomese mwoyo yenyu, sokupanduka, pazuva rokumuedzwa murenje. VaHebheru 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.

Mu zuva rouprofita roku“tsamwiso” rinomiririrwa naAhabhi, muporofita Eria akanyengetera kuti, kana zvakanga zvichidikanwa, Mwari vaunze kutonga pamusoro paIsraeri, kuti vanhu Vake vatendeuke pazvivi zvavaipinda mazviri.

> “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.’

> Anthu a Isiraeli anali atataya pang’onopang’ono mantha awo ndi ulemu wawo kwa Mulungu, kufikira kuti mawu ake kudzera mwa Yoswa analibenso mphamvu pa iwo. “M’masiku ake [a Ahabi] Hiyeli wa ku Beteli anamanga Yeriko: anayala maziko ake mwa Abiramu mwana wake woyamba, ndipo anaika zipata zake mwa Segubu mwana wake wamng’ono, monga mwa mawu a Yehova, amene ananena kudzera mwa Yoswa mwana wa Nuni.”

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

> “Neŵhwe Israele wokhalanga wakujigalogela ku ŵambone, Eliya wakakhalilira kuŵa ntchimi yakugomezgeka ndiposo yaunenesko ya Chiuta. Mzimu wake wakugomezgeka ukasuzgika chomene apo wakawonanga kuti kusakhulupirira na kusakhulupirika vikapatulanga mwaluŵiro ŵana ŵa Israele na Chiuta, ndipo wakalomba kuti Chiuta waponoske ŵanthu Ŵake. Wakamuŵeyelera Yehova kuti waleke kutayiratu ŵanthu Ŵake ŵakwananga, kweni kuti, usange nkhwakukhumbikwa, waŵawuske ku kulapa kwizira mu cheruzgo, ndipo waleke kuŵazomerezga kuti ŵalutirire kuŵa ŵaheni chomene mu kwananga, na nthena kumukwiiskira kukwiya kuti waŵaparanye nga ni mtundu.”

> “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.’

> “Ishe waJehovha rakasvika kuna Eriya kuti aende kuna Ahabhu nezviziviso zvokutonga Kwake nokuda kwezvivi zvaIsiraeri. Eriya akafamba masikati nousiku kusvikira asvika pamuzinda waAhabhu. Haana kukumbira kupinzwa, uye haana kumirira kuti aziviswe nomutoo wakarongeka. Ahabhu asingatarisiri zvachose, Eriya akamira pamberi pamambo akashamiswa weSamaria, akapfeka nguo dzakakasharara dzaiwanzopfekwa navaprofita. Haana kukumbira ruregerero nokuda kwokuonekwa kwake kwokukurumidza, asina kukokwa; asi, achisimudzira maoko ake kudenga, akasimbisa nokukomba kukuru naMwari mupenyu, iye akaita matenga nenyika, kutonga kwaizouya pamusoro paIsiraeri: ‘Hakungavipo dova kana mvura pamakore awa, asi maererano neshoko rangu.’”

> “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.

> “Kushora uku kunotyisa pamusoro pezvirango zvaMwari nokuda kwezvivi zvaIsraeri kwakawira samheni pamusoro pamambo akatsauka pakutenda. Akaita somunhu akanga aoma mitezo nokushamiswa nokutya; uye asati akwanisa kupora pakushamisika kwake, Eria, asina kumirira kuona migumisiro yeshoko rake, akanyangarika pakarepo sezvaakanga auya. Basa rake rakanga riri rokutaura shoko renhamo raibva kuna Mwari, uye akabva abva ipapo pakarepo. Shoko rake rakanga ravhara pfuma dzedenga, uye shoko rake ndiro chete rakanga riri kiyi yaigona kuzvivhurazve.” Testimonies, vhoriyamu 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.

Israeli yakanga yakanganwa kuti Joshua akanga avarayira zvakasimba kuti vasadyidzana nendudzi dzaiva dzechihedheni, uye kuti vasazombovakazve Jeriko. Kunyange zvazvo hondo yeJeriko yakanga iri kuratidzwa kukuru kwesimba raMwari uye chiratidzo chevimbiso yaMwari chokutungamirira vanhu Vake kupinda muNyika Yakapikirwa, paivawo nechivi, kutukwa, uye kununurwa kwakanga kwakabatana neJeriko. “Chivi” chaiva chaAkani, uyo akachiva pfuma nesimba reJeriko; “kutukwa” kwaiva pamusoro pomunhu upi noupi aizovakazve Jeriko; uye chifeve Rahabhu akamiririra “kununurwa”. Akani akada nguo yakanaka yeBhabhironi. Akafunga kuti aigona kuvanza chivi chake, sezvakaita Adhamu naEvha pavakatsvaka kuvanza chivi chavo nenguo yemashizha omuonde. Akani akada kubudirira kwaimiririrwa neJeriko, uye akashuva kusonganirana neBhabhironi.

Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.

Yeriko rinoratidzwa sechiratidzo chebasa rokutakura shoko rengirozi yechitatu kuenda kunyika yose, asi rinewo yambiro pamusoro pechivi chokuda nokuvimba nenyika. Chiratidzo cheYeriko chinewo kutukwa kunopesana nokuvakwazve kweYeriko, uye Rahabhi anomiririra avo vachiri muBhabhironi vanobuda apo kuchema kukuru kwengirozi yechitatu kunoparidzwa.

> “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.

> Mweya wokugomezgeka wa Eliya ukasuzgikanga. Kukwiya kwake kukawuska, ndipo wakaŵa na sanji pa uchindami wa Chiuta. Wakawona kuti Israyeli wanjira mu kuleka kusopa kwakofya. Ndipo wakati wakumbuka vinthu vikuru ivyo Chiuta wakaŵachitira, wakazura na chitima na kuzizwiska. Kweni vyose ivi vikaluŵika na ŵanandi ŵa ŵanthu. Wakaluta panthazi pa Fumu, ndipo, na mtima wake wakupwetekeka na suzgo, wakapempha mwakulomba kuti waŵaponoske ŵanthu Ŵake usange chikwenera kuŵa mwa cheruzgo. Wakapempha Chiuta kuti waŵakanizge ŵanthu Ŵake ŵambura kuwonga mame gha mulenji na vula, chuma cha kuchanya, mwakuti Israyeli wakugaluka walindilirenge waka pachabe kwa achiuta ŵawo, vikozgo vyawo vya golide, matabwa, na malibwe, dazi, mwezi, na nyenyezi, kuti vithilire na kusambazga charu, na kuchichitiska kuti chibabiske vinandi. Fumu yikaphalira Eliya kuti yapulika lurombo lwake ndipo yiŵakanizgenge ŵanthu Ŵake mame gha mulenji na vula kufikira apo ŵazamkung’anamukira kwa Iyo na kulapa.

> “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.

> “Mwari akanga anyatsochengetedza vanhu Vake kuti varege kuvhengana nendudzi dzaivanamata zvidhori dzakavapoteredza, kuti mwoyo yavo irege kunyengerwa nemasango matsvene nezvitendero, netembere nemaatari, izvo zvakanga zvakagadzirwa nenzira yaidhura zvikuru, inokwezva, kuti zvishandure manzwiro kuitira kuti Mwari atsiviwe mupfungwa dzavanhu.

> “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.’

> Guta reJeriko rakanga razvipira kukunamata zvidhori kwakanyanyisa. Vagari varo vaiva vapfumi zvikuru, asi upfumi hwose hwavakanga vapiwa naMwari vakahuona sechipo chavamwari vavo. Vaiva nendarama nesirivha zvakawanda; asi, sezvakanga zvakaita vanhu vaivapo mafashamo asati auya, vakanga vakaora uye vachimhura, uye vakatuka nokutsamwisa Mwari wokudenga nemabasa avo akaipa. Kutonga kwaMwari kwakamutirwa pamusoro peJeriko. Raiva nhare yakasimba. Asi Mukuru wehondo yaJehovha pachake akabva kudenga kuzotungamirira hondo dzokudenga pakurwisa guta iri. Ngirozi dzaMwari dzakabata masvingo aro makukutu zvikuru ndokuawisira pasi. Mwari akanga ataura kuti guta reJeriko raizova chinhu chakatukwa uye kuti vose vaizoparara kunze kwaRahabhi neimba yake. Ava vaifanira kuponeswa nokuda kwenyasha dzakaratidzwa naRahabhi kunhume dzaJehovha. Shoko raJehovha kuvanhu rakanga riri iri: “Asi imi, muzvichenjerere chose pachinhu chakatukwa, kuti murege kuzviita vakatukwa, kana muchinge matora pachinhu chakatukwa, mukaita musasa waIsraeri chinhu chakatukwa, nokuuunzira nhamo.” “Zvino Joshua akavapikisa panguva iyo, achiti, Ngaarohwe nomutongo pamberi paJehovha munhu anomuka akavaka guta iri, Jeriko; neditangwe rake acharivakira hwaro, uye nomwanakomana wake wokupedzisira acharimisa masuo aro.”

> “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.

> “Mwari vakanga vakanyatsotsinhira zvikuru pamusoro peJeriko, kuti vanhu varege kukwezvwa nezvinhu zvainge zvichinamata nevagari vemo, uye kuti mwoyo yavo irege kutsauswa kubva kuna Mwari. Vakadzivirira vanhu Vavo nemirayiro yakasimba zvikuru; asi kunyange zvakadaro, zvisinei nechirairo icho chitsvene chakabva kuna Mwari kubudikidza nemuromo waJoshua, Akani akatsunga kudarika. Kuchiva kwake kwakamutungamirira kutora pfuma yainge yarambidzwa naMwari kuti asaibata, nokuti kutukwa kwaMwari kwakanga kuri pamusoro payo. Uye nemhaka yechivi chomunhu uyu Israeri yaMwari yakava isina simba semvura pamberi pavavengi vayo.

> “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 na vakuru va Isiraeri vakanga vari munhamo huru. Vakazviwisira pasi pamberi peareka yaMwari mukuzvininipisa kukuru kwazvo, nokuti Jehovha akanga atsamwira vanhu vake. Vakanamata uye vakachema pamberi paMwari. Jehovha akataura kuna Yoshuwa achiti: ‘Simuka; unorambira kuviringa nechiso chako pasi nokuda kweiko? Isiraeri yakatadza, uye vakadarikawo sungano yangu yandakavaraira; nokuti vakatotora chinhu chakatukwa, vakabawo, vakanyengedzawo, uye vakachiisa pakati pezvinhu zvavo. Naizvozvo vana vaIsiraeri vakatadza kumira pamberi pavavengi vavo, asi vakafuratira vavengi vavo, nokuti vakanga vatukwa; handichazovipo nemi zvakare, kunze kwokunge maparadza chinhu chakatukwa kubva pakati penyu.’”

> “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.

> “Ndzi kombiwile leswaku Xikwembu laha xi kombisa ndlela leyi xi langutaka ha yona xidyoho exikarhi ka lava tivulaka leswaku i vanhu va xona lava hlayisaka swileriso swa xona. Lava xi va xiximeke hi ndlela yo hlawuleka hi ku va timbhoni ta minkombiso yo hlamarisa ya matimba ya xona, kukota Israele wa khale, kambe hambiswiritano va ha nga tiya nhlana ku honisa swileriso swa xona leswi nga erivaleni, va ta va ehansi ka vukarhi bya xona. Xi lava ku dyondzisa vanhu va xona leswaku ku nga yingisi ni xidyoho swa xi khunguvanyisa ngopfu swinene naswona a swi fanelanga ku tekiwa hi ku olova.” 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.

Nhoroondo yeJeriko inosanganisira yambiro yokuti tisavimba nesimba rinongoonekwa pamwe chete nokubwinya kweguta rakaipa uye rakapfuma. “Guta” muuprofita hweBhaibheri umambo, uye Akani akatora nguo yeBhabhironi. Nguo, muuprofita, inomirira hunhu; saka mumazuva okupedzisira, kuvanza kwaAkani nguo yeBhabhironi kunomirira chido chakavanzika chokuda kuva nehunhu hweBhabhironi romweya. Hunhu, kana mufananidzo, weBhabhironi romweya ndizvo zvinokarirwa neUnited States painobatanidza kereke nehurumende.

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.

Vakatungamirana nemukana wokuti vechidiki vesangano reMillerite vaigona kudaidzwa kupinda muHondo yeVagari Vemo, uye vachiziva kudiwa kwekurongeka, vatungamiriri vesangano iri vakazobatanidzwa zviri pamutemo norudzi rwakapfuma urwo rwavasina kumbofanira kufananidzwa narwo. Kunyange Bumbiro reNyika yenyika iyoyo yakapfuma rakaronga kuti zvaisambove zvakafanira kuti kereke ibatane nehurumende. Kwaiva nemasangano ezvitendero aivapo munguva yeMillerite, uye achiripo nanhasi; mamwe emasangano iwayo haana kumbopinda muukama hwepamutemo nehurumende yeUnited States, uye kusarudza kwawo kusasimbisa ukama ihwohwo hakuna kumbovadzivisa nenzira ipi neipi kuronga machechi avo akatevedzana.

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.

Joshua paakarwa nkhondo ya ku Yeriko, patapita nthawi yaitali, m’nthawi ya Ahabu, machenjezo onse okhudza mpatuko wa Akani ndi chiwonongeko cha Yeriko anali ataiwalika ndi anthu a Mulungu amene anali atapatuka. Eliya anapemphera kwa Mulungu, kupempha kuti, ngati kuli kofunikira, ziweruzo za Mulungu zichitidwe kuti zibweretse anthu Ake ku kulapa. Pamene Malaki alemba mawu omaliza a Chipangano Chakale, lonjezo limakhazikitsidwa m’nkhani imene Ambuye akumenya dziko lapansi ndi temberero. Temberero lolumikizidwa ndi Yeriko linali pa munthu aliyense amene akanamanganso Yeriko. Tembererolo linali pa aliyense amene, monga Akani, akanafuna kukhulupirira chuma ndi kulemera kogwirizana ndi Yeriko. “Tchimo” la Akani likuyimira chilakolako chobisika chamkati chosayeretsedwa chofuna kuvala chovala cha ku Babiloni. “Temberero” linali pa ntchito yochita mwakuwonetsera zilakolako zamkati zimenezo.

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.

Ujumbe wa Miller ulikuwa ujumbe wa Eliya kwa wakati wake, na Vita vya wenyewe kwa wenyewe viliwakilisha hukumu zinazoandamana na ujumbe wa Eliya. Katikati ya Vita vya wenyewe kwa wenyewe mwaka wa 1863, Uadventisti wa Kimilleri uliijenga upya Yeriko, kama inavyoshuhudiwa na maelezo ya laana ya Yoshua juu ya mtu yeyote ambaye angefanya hivyo.

> 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.

> Zvino Joshua akavapikirisa nenguva iyo, achiti, Ngaarohwe noutuko pamberi paJehovha munhu anomuka akavaka guta iri reJeriko; nheyo dzaro achadziisa nomatangwe ake, uye pamasikati pomwanakomana wake wokupedzisira achamisa masuo aro. Joshua 6:26.

The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.

Izwi rokuti “akapikirisa” mumurayiro waJoshua rinoreva mhiko pamwe chete nekutuka. Wakatukwa kana ukatyora murayiro waJoshua, uye wakaropafadzwa kana ukachengeta mhiko yacho. Izwi rakashandurwa richinzi “akapikirisa” rinoshandurwawo richinzi “kanomwe” muna Revhitiko makumi maviri nenhanhatu. Mhiko nokutuka kwaMozisi, sezvinotsanangurwa naDanieri muchitsauko chepfumbamwe, zvakabatana nekuvakwazve kweJeriko.

> 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.

> Zvirokwazvo, vaIsraeri vose vakadarika murayiro wenyu, nokutsauka, kuti varege kuteerera inzwi renyu; naizvozvo kutukwa kwakadururwa pamusoro pedu, pamwe chete nemhiko yakanyorwa mumurayiro waMozisi muranda waMwari, nokuti takamutadzira. Danieri 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.

Dada White vakati, “Mwari vakanga vakanyatsorurama zvikuru pamusoro peJeriko, kuti vanhu varege kufarirwa nezvinhu zvainamatwa nevagari vemo, uye kuti mwoyo yavo irege kutsauka kubva kuna Mwari.” Mwari vakanga vakanyatsorurama zvikuru pakuzadzisa kuparadzwa kweJeriko, uye naizvozvo vakanga vakanyatsorurama zvikuru pakunyora yambiro yaimiririrwa naAkani. Vakangwarirawo pakunyora kutukwa kwakabatanidzwa nekuvakazve Jeriko, uye zvakare vakangwarira pakutsanangura nzira dzoumwari dzakashandiswa pakuwisa masvingo ayo.

It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.

Kwakungengatshazwa ukuthi kwakunguJesu impela, njengoMkhuzi webutho leNkosi, owayala izingelosi ukuba zidilize izindonga zaseJeriko; futhi akukho okwenziwa ngengozi eZwini likaNkulunkulu, kodwa kulesi simo umprofethikazi uyasitshela ukuthi “uNkulunkulu wayeqikelela kakhulu ngokuphathelene neJeriko.” Izinsuku eziyisikhombisa umphongolo wathwalwa uzungezwa umuzi, kanti usuku luyiminyaka emibili embikweni wesiprofetho. Lowo mgomo wabhalwa ekuqaleni kweminyaka engamashumi amane yokuzulazula ehlane, futhi ekupheleni kwaleyo minyaka engamashumi amane bazungeza iJeriko izinsuku eziyisikhombisa.

> 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.

> Mushure mehuwandu hwamazuva amakanzvera nyika, iwo mazuva makumi mana, zuva rimwe nerimwe richiverengerwa segore, muchatakura zvivi zvenyu, makore makumi mana, uye muchaziva kuputswa kwechipikirwa changu. Numeri 14:34.

Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.

Kwemazuva manomwe areka yakatakurwa ichipoteredzwa neguta, uye pazuva rechinomwe yakapoteredzwa neguta “kanomwe.” Izvi zvinopa zvapupu zviviri zvechiporofita zvinoratidza kuti Jeriko yakabatana ne“nguva nomwe” dzemhiko yaMozisi. Vanhu vaMwari vesungano ndivo vaprista, uye vaprista vanomwe vakaridza hwamanda nomwe.

> 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.

> Nanyuwo futi, lokola mabanga ya bomoi, bozali kotongama lokola ndako ya molimo, bonganga-nzambe ya bulee, mpo na kobonzela Nzambe bambeka ya molimo, oyo endimamaka epai na Nzambe na nzela ya Yesu Klisto. 1 Petelo 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.

Tarumbeta rinomirira kungava shoko reyambiro, kana kutonga, kana kudanwa kuungano tsvene, zvichienderana nemamiriro ariri mairi. Mumazuva okupedzisira tarumbeta rinofanira kuridzwa nevarindi, sezvarakamboridzwa nevaMillerite munhoroondo yavo. Vaprista vanomirira varindi vari pamasvingo eZioni vanoridza tarumbeta, vachiyambira vanhu vaMwari pamusoro pokutonga kuri kuuya, vachidana panguva imwe cheteyo vanhu ivavo kuungano tsvene.

> 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.

> Ridzai hwamanda muZioni, uye ridzai mhere pagomo rangu dzvene; vagari vose venyika ngavadedere, nokuti zuva raJehovha rinouya, nokuti rava pedyo … Ridzai hwamanda muZioni, tsvenai kutsanya, danai ungano tsvene; unganidzai vanhu, tsvenai ungano, unganidzai vakuru, unganidzai vana, navanoyamwa pamazamu; chikomba ngachibude mumba macho, nomwenga muimba yake. Vaprista, vashumiri vaJehovha, ngavacheme pakati pevharanda nearitari, uye ngavati, “Chengetai vanhu venyu, imi Jehovha, uye musapa nhaka yenyu kuti ive chinhu chokushorwa, kuti vahedheni vavatonge; vangareverei pakati pavanhu vachiti, ‘Mwari wavo aripiko?’” Joere 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!

Ujumbe wa tarumbeta ni ujumbe wa Eliya. Matumizi yote mbalimbali ya neno “saba” katika Yoshua sura ya sita ni neno lilelile, au mtokano unaohusiana nalo, wa neno linalotafsiriwa kama “mara saba” katika Mambo ya Walawi ishirini na sita. Hata hivyo, mkusanyo wa ngano zinazotolewa na wanatheolojia wa Laodikia hudai kwamba neno linalotafsiriwa kama “mara saba” katika Mambo ya Walawi ishirini na sita linawakilisha tu utimilifu wa nguvu, au ukamilifu, au namna nyingine yoyote ya upumbavu ya kukana kwao kwamba Miller alikuwa sahihi katika kulitumia neno linalotafsiriwa kama “mara saba” kwa thamani ya kihesabu. Makuhani waliwaongoza watu kuuzunguka mji mara saba, si kwa ukamilifu au kwa utimilifu kuuzunguka Yeriko. Neno linalotafsiriwa kama “mara saba” linawakilisha thamani ya kihesabu!

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.

Pa Jericho, apo ŵanthu ŵakachemerezga, ichi chikayimira kulira kukuru kwa ŵanthu handiredi na foti-fou sauzandi, awo ŵadumulika kufuma mu phiri kwambura mawoko, mu Daniel chaputala ziwiri, awo ŵakutimba na kuphwanya chithuzithuzi chira mu vipande-vipande.

> 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.

> Uye mumazuva amadzimambo awa Mwari wokudenga uchaumba ushe, uhwo husingazomboparadzwi; uye ushe uhwo hahungasiyirwi kune vamwe vanhu, asi huchapwanya nokupedzisa ushe uhwu hwose, uye huchamira nokusingaperi. Sezvawaona kuti ibwe rakagurwa richibva mugomo pasina maoko, uye kuti rakapwanya simbi, ndarira, ivhu, sirivha, nendarama; Mwari mukuru akazivisa kuna mambo zvichazoitika munguva inotevera; uye kurota uku ndekwechokwadi, nokududzirwa kwako ndokwechokwadi. Danieri 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.

Mwari a nga hlayisisa swinene eku longoloxeni ka timbirhi ta nkoka leti kumiweke eYeriko tanihi nsuku, silivhere, koporo ni nsimbi. Hi ndlela ya vuprofeta, vumba byi yimela vanhu va Xikwembu tanihi leswi va fanekiseriwaka hi Rahaba. Yeriko yi yimela makumu ya mifumo hinkwayo ya misava hi nkarhi wa xirilo lexikulu xa va dzana na makume mune na mune wa magidi.

> 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.

> Asi sirivha yose, nḓou yoṱhe, na midzio ya musuku wa tshitopola na ya tsimbi, zwo khethefhadzelwa Yehova; zwi ḓo dzhena vhuṱamirini ha Yehova. Yoshua 6:19.

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

យេរីខូ តំណាងឲ្យកិច្ចការនៃការកាន់កាប់ទឹកដីសន្យា ដែលជានិមិត្តរូបនៃកិច្ចការរបស់ចលនាដ៏មានអំណាចរបស់ទេវតាទីបី។ កិច្ចការនោះរួមមានការព្រមានមួយ បណ្ដាសាមួយ និងការសង្គ្រោះអ្នកដែលនៅក្រៅបព្វជិតភាព ដូចដែលត្រូវបានតំណាងដោយស្រីពេស្យា រ៉ាហាប់។

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.

“तस्मात् जोशूआले उच्चारण गरेको अगमवाणीपूर्ण ‘श्राप’ पछि अहाब र एलियाहका दिनहरूमा पूरा भयो। यरीहोको पुनर्निर्माणविरुद्धको उक्त श्रापमा यो स्पष्ट भविष्यवाणी समावेश थियो कि जसले त्यसो गर्नेछ, उसले यरीहोका ढोकाहरू खडा गर्दा आफ्नो कान्छो छोरालाई गुमाउनेछ, र त्यसका जग हाल्दा आफ्नो जेठो छोरालाई गुमाउनेछ। एलियाहको समयमा बेतेलका हीएलले त्यस भविष्यवाणीलाई पूरा गर्यो, र उसले ढोकाहरू खडा गर्दा उसको कान्छो छोरा मरे, अनि जग हाल्दा उसको जेठो छोरा मरे। एलियाहको सन्देशसँग सम्बन्धित ‘श्राप’ यरीहोको पुनर्निर्माण गर्ने कार्यद्वारा प्रतिरूपित गरिएको थियो।”

> 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.

> Tarirai, ndichakutumirai Eria muprofita kusati kwasvika zuva guru rinotyisa raJehovha; uye iye achadzorera mwoyo yamadzibaba kuvana, nomwoyo yavana kumadzibaba avo, kuti ndirege kuuya ndikarova nyika nokutukwa. Maraki 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.

Laanaata taariikhda Millerite, oo la xidhiidhay farriintii Eliiyaah ee Miller, waxa sii sheegay Yashuuca, waxaana la oofiyey wakhtigii Eliiyaah iyo Axaab.

> 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.

> Mumazuva ake Hieri muBheteri akavakazve Jeriko; akaisa nheyo dzaro pakafa Abhiramu dangwe rake, akamisa masuwo aro pakafa Segubhu mwanakomana wake wokupedzisira, sezvakanga zvarehwa neshoko raJehovha raakanga ataura naJoshua mwanakomana waNuni. 1 Madzimambo 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.

لعنة إعادة بناء أريحا لا يمكن فصلها عن ظهور القدرة التي أعملها الله في إسقاط أسوار أريحا. قالت الأخت وايت: «إن الذين أكرمهم الله إكرامًا خاصًا بأن يشهدوا المظاهر العجيبة لقدرته، كما فعل إسرائيل القديم، ثم يجترئون مع ذلك على تجاهل توجيهاته الصريحة، يكونون موضوع سخطه». وكان المِلَّريون قد اشتركوا لتوِّهم في ظهور قدرة الله الذي بلغ ذروته في صرخة منتصف الليل، ومع ذلك رفضوا قَسَم موسى بشأن الأزمنة السبعة، الذي يحدده دانيال أيضًا بوصفه لعنة موسى.

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.

Mazita i xikombiso xa mahanyelo eRitweni ra Xikwembu, naswona vito ra wanuna loyi a pfuxeke Yeriko nakambe, swin’we ni mavito ya n’wana wakwe lonkulu ni wa mudyuhari, ma nyika vuxokoxoko byo tala swinene. Hiyele swi vula Xikwembu lexi hanyaka xa matimba, naswona swi kombisa leswaku Hiyele a a ri mulandzeri wa Xikwembu lexi hanyaka. Leswi a hlamuseriwaka tanihi munhu wa Bethele swi n’wi hlanganisa ni kereke. Abiramu, mativula ya yena, swi vula tatana wa ku tlakuka, hi ku ya hi ku tlakusiwa ni ku tlakuriwa ehenhla. N’wana wakwe wa mudyuhari, Segubu, swi vula ku tlakuka ni ku tlakusa ni ku tlakulela ehenhla. Mavito hinkwawo manharhu ma yimela swiphemu swa mahanyelo ya Xikwembu, kambe eka mongo wa vuprofeta lebyi va byi hetisiseke, ma yimela munhu loyi a a titlakusa ni ku tidzunisa ehenhla ka Xikwembu xa Matimba Hinkwawo lexi a xi wise Yeriko. “Nyangwa” eka vuprofeta yi yimela kereke.

> “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.

> “Kumweya unozvininipisa, unotenda, imba yaMwari iri panyika ndiro suo rokudenga. Rwiyo rwokurumbidza, munyengetero, namashoko anotaura nevamiriri vaKristu, ndizvo zvishandiso zvakasarudzwa naMwari kuti agadzirire vanhu kereke iri kumusoro uko, nokuda kwokunamata uku kwakakwirira, uko kusingapindimo chinhu chipi nechipi chinosvibisa.” Testimonies, bhuku 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.

Kutanga kwebasa rokutanga kereke kwakatanga muna 1860, sezvinopupurirwa navanyori venhoroondo veAdventist vakadai saArthur White, muzukuru waEllen White.

> “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.

> “Ngenkathi u-Ellen White wayebhale futhi washicilela kabanzi mayelana nesidingo sokuhleleka ekuphathweni komsebenzi webandla (bheka ku-Early Writings, 97–104), futhi ngenkathi uJames White wayegcine lesi sidingo siphambi kwamakholwa ngezinkulumo nangemibhalo ye-Review, ibandla labe lihamba kancane ukuthatha isinyathelo. Lokho okwakwethulwe ngendlela ejwayelekile kwamukelwa kahle, kodwa lapho sekufika ekukuhumusheleni kokuthile okwakha ngokoqobo kwavela ukumelana nokuphikisa. Imibhalo emifushane kaJames White yangoFebhuwari yavusa abaningi ekwanelisekeni kwabo, futhi manje kwase kukhulunywa kakhulu impela.”

> “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, akishanda naWhite muMichigan, ndiye akatanga kupindura. Mashoko ake akanga ari ekusimbisa, asi achizvidzivirira:

> “‘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.’

> “‘Mumwe anoti, kana mukazvironga nenzira yokuti mubate pfuma pamutemo, muchava chikamu cheBhabhironi. Kwete; ndinonzwisisa kuti pane mutsauko mukuru pakati pokunge tiri pachinzvimbo chokuti tikwanise kuchengetedza pfuma yedu pamutemo, nokushandisa mutemo kudzivirira nokumanikidza maonero edu echitendero. Kana zvakaipa kuchengetedza pfuma yekereke, sei zvisiriwo zvakaipa kuti vanhu vamwe navamwe vave nepfuma ipi neipi zviri pamutemo?—Review and Herald, Kurume 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 alikuwa amehitimisha taarifa yake katika *Review*, akiweka mbele ya kanisa suala la haja ya mpangilio wa kazi za uchapishaji kwa maneno haya: ‘Ikiwa yeyote anapinga mapendekezo yetu, tafadhali aandike mpango ambao sisi kama watu tunaweza kutenda kwa msingi wake.’—*Ibid*., Februari 23, 1860. Mhudumu wa kwanza aliyekuwa akifanya kazi kule shambani kujibu alikuwa R. F. Cottrell, mhariri mshiriki wa mawasiliano mwenye uthabiti wa *Review*. Mwitikio wake wa mara moja ulikuwa hasi waziwazi:”

> “‘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.

> “‘Munun’una White akumbira hama kuti vataure pamusoro pechikumbiro chake chokuti nzvimbo yechechi ichengetedzwe zviri pamutemo. Ini handinyatsozivi kuti chiyero chipi chaari kureva muchirevo ichi, asi ndinonzwisisa kuti chiri chokuti tinyoreswe zviri pamutemo sesangano rechitendero maererano nomutemo. Kana ndiri ini, ndinofunga kuti zvingava zvisiri izvo ‘kuzviitira zita,’ nokuti ndizvo zviri panheyo yeBhabhironi. Handifungi kuti Mwari vangazvibvumira.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, vhoriyamu 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.

uJames White waqala umzamo wakhe wokuba yibandla ngowe-1860, yaye ibandla limelwe “ngesango”. UEllen White uthi oku ngonyaka ka-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.

> “Muna 1860 rufu rwakayambuka pachikumbaridzo cheimba yedu, rukavhuna davi duku-diki remuti wemhuri yedu. Herbert mudiki, akaberekwa musi wa20 Gunyana, 1860, akafa musi wa14 Zvita wegore iroro rimwe chetero.” Testimonies, bhuku 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.

Muna 1863, vaWhite vakarasikirwawo nomwanakomana wavo wedangwe. Mushure mokunge atamba uye muviri wake wapisa zvikuru, akapinda mukamuri maigadzirwa machati emachira, ndokuzorara pamusoro pemamwe machira akanga akanyorova aishandiswa mukugadzirira machati iwayo. Machati a1843 nea1850 anomirira nheyo dzesangano reMillerite. Chati yakabudiswa muna 1863 inomirira kurambwa kwe“nguva nomwe” dzaRevhitiko 26 sezvazvaimbomiririrwa pamatafura maviri aHabhakuki. Inopa shoko renheyo renhema.

> “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:

> “Pa Chishanu, Lolemba 27, [1863] apo ŵapapi ŵakafika ku Topsham, ŵakasanga ŵana ŵawo ŵatatu na Adelia ŵakuŵalindizga pa sitima. Wose ŵakawonekanga kuti ŵakaŵa makora chomene pa umoyo, kupatulako Henry pera, uyo wakaŵa na chimfine. Kweni pa Chiŵiri chakulondezgapo, Disembala 1, Henry wakalwara chomene na nyumoniya. Vyaka vinandi pamanyuma pake, Willie, mudumbu wake muchoko chomene, wakalongosoraso nkhani iyi:”

> ‘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.

> ‘Munguva yokusavapo kwevabereki vavo, Henry naEdson, vachitungamirirwa naHama Howland, vaive vakabatikana zvikuru vachinamira machati pamucheka, kuti agadzirirwe kutengeswa. Vaishanda muchivako chechitoro chakanga charendwa, chiri kungova chinhambwe chinoda kusvika bhuroka rimwe chete kubva pamusha waHowland. Pakupedzisira vakawana zororo remazuva mashoma vachakamirira machati aifanira kutumirwa achibva kuBoston.... Achidzoka kubva murwendo rurefu netsoka pedyo nerwizi, iye [Henry] akazongoerekana avata pasi asina kufunga pamusoro pemicheka mishoma yakanga yakanyorova, yaishandiswa kusimbisa kumashure kwemachati emapepa. Mhepo inotonhora yaipfuurira ichivhuvhuta ichipinda nepahwindo rakanga rakazaruka. Kusangwarira uku kwakaguma nokubatwa nechikosoro chakaipisisa.’” Arthur White, Ellen G. White, vhoriyamu 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.

Muna 1863, sangano raMillerite rakaguma nokuumbwa kwechechi uye nokurambwa kwezvokwadi dzepamavambo dzakamiririrwa pamatafura maviri aHabhakuki. Mutungamiri mukuru, sezvaakaratidzwa naHieri muBheteri, akanga atanga basa rokumisa masuo muna 1860 uye akafirwa nomwanakomana wake muduku nokuda kwokuita izvozvo. Muna 1863, machati ekunyepera akava nzvimbo yokuzororera pakarara mwanakomana mukuru waHieri. Akabatwa nechando ndokufa mugore iroro. Rufu rwake rwakanga rwakabatana zvakananga nokurara pamachati akanga ava kugadzirwa panguva iyoyo. Asi chati yakanga ichigadzirwa muna 1863 yakanga iri yekunyepera yenheyo yakanga yamutswa naEria, aimiririrwa naMiller.

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.

Murayiro waJoshuwa wokurwisa kuvakwazve kweJeriko, wakataurwa neshoko rokuti “kupika zvakasimba.” Rinoreva mhiko nechituko, uye ndiro shoko rimwe chete rakashandurwa richinzi “kanomwe” muna Revhitiko 26. Icho ndicho chituko chinoperekedza mashoko aEria, uye chituko ichocho chakazadzikiswa muna 1860 na1863 apo Adventizimu yevaMillerite yakavakazve Jeriko nokuumbwa kwekereke yepamutemo pamwe chete nokuramba dombo rokugumbura raMiller. Hieri akanga ari muBheteri, nokudaro achisimbisa nenzira yechiporofita basa raHieri pakuvakazve Jeriko, sebasa rokuvaka kereke.

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.”

“ශාපය” යොෂුවා විසින් ප්‍රකාශ කරන ලද්දේ යෙරිකෝ සටනේ කථාව සමඟ සම්බන්ධවය; එම සටන “හත් වරක්” යන්න නැවත නැවත සඳහන් නොකර විස්තර කළ නොහැක.

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.

Mu 1863, ujumbe au “kiapo” cha Musa, kama ulivyowasilishwa na Eliya, na kuwakilishwa na William Miller, ulizalisha “laana.” Yote mawili, ujumbe wa Musa na kazi ya Eliya, yalikataliwa. Eliya alirudi mwaka 1989, lakini hakuunganishwa tena na Musa hadi baada ya Septemba 11, 2001. Taarifa hiyo bado haijatetewa, lakini haina dosari hata kidogo.

> “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.

> “Wahudumu wasiotakaswa wanajipanga kumpinga Mungu. Wanamsifu Kristo na mungu wa ulimwengu huu kwa pumzi ileile. Ingawa kwa madai wanampokea Kristo, wanamkumbatia Baraba, na kwa matendo yao husema, ‘Si Huyu, bali Baraba.’ Wote wayasomao maneno haya na waangalie. Shetani amejisifu kwa yale awezayo kufanya. Hudhani kuivunja umoja ambao Kristo aliomba upate kuwako katika kanisa Lake. Husema, ‘Nitatoka niwe roho ya uongo ili niwadanganye wale niwawezao, nikosoe, na kuhukumu, na kupotosha.’ Mwana wa udanganyifu na wa ushuhuda wa uongo akikaribishwa na kanisa lililokuwa na nuru kubwa, ushahidi mkubwa, kanisa hilo litaikataa ujumbe alioutuma Bwana, na kuyapokea madai yasiyo na akili kabisa na mawazo ya uongo na nadharia za uongo. Shetani hucheka upumbavu wao, maana anajua ilivyo kweli.”

> “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.’

> “Vazhinji vachamira pamapurupiti edu vakabata mwenje weuporofita hwenhema mumaoko avo, wakabatidzwa kubva pamwenje wegehena waSatani. Kana kusahadzika nokusatenda zvichichengeterwa mumwoyo, vashumiri vakatendeka vachabviswa pakati pevanhu vanofunga kuti vanoziva zvakawanda. ‘Dai iwe waiziva,’ akadaro Kristu, ‘kunyange iwe, pazuva rino rako, zvinhu zvinobata rugare rwako! Asi zvino zvakavanzwa pameso ako.’”

> “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.

> “Nekudaro, nheyo yaMwari inomira yakasimba. Ishe vanoziva avo vari Vake. Mushumiri akaitwa mutsvene haafaniri kuva nounyengeri mumuromo make. Anofanira kuva pachena sechiedza chemasikati, asina kusvibiswa nechero tsvina yezvakaipa. Ushumiri hwakaitwa hutsvene pamwe chete nebasa rokutsikisa rakaitwa hutsvene zvichava simba mukupenyesa chiedza chezvokwadi pachizvarwa chino chakatsauka. Chiedza, hama, tinoda chimwe chiedza chakawanda. Ridzai hwamanda muZioni; ridzai muridzo wenyevero mugomo dzvene. Unganidzai hondo yaJehovha, ine mwoyo yakaitwa mitsvene, kuti inzwe zvichataurwa naJehovha kuvanhu Vake; nokuti akawedzera chiedza kuna vose vanoda kunzwa. Ngavashongedzwe nezvombo uye vagadzirirwe, vakwire kundorwa—kubatsira Jehovha pakurwisana navane simba. Mwari pachavo vachashandira Isiraeri. Rurimi rumwe norumwe rwenhema ruchanyaradzwa. Maoko engirozi achaparadza mano okunyengetedza ari kuumbwa. Nhare dzaSatani hadzizombokundi. Kukunda kuchaperekedza shoko rengirozi yechitatu. Sezvo Mutungamiri wehondo yaJehovha akaputsa masvingo eJeriko, saizvozvowo vanhu vaJehovha vanochengeta mirayiro Yake vachakunda, uye zvinhu zvose zvinopikisa zvichakundwa. Ngakurege kuva nomweya unonyunyuta pamusoro pavaranda vaMwari vakauya kwavari neshoko rakatumwa kubva kudenga. Musachatsvaka mhosva mavari, muchiti, ‘Vanonyanyisa kusimbisa; vanotaura zvakasimba zvikuru.’ Vangataura zvakasimba; asi hazvidiwi here? Mwari achaita kuti nzeve dzevanonzwa dzirire kana vasingade kuteerera inzwi Rake kana shoko Rake. Achapomera mhaka avo vanoramba shoko raMwari.”

> “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.

> “సాతాను మనము ఒక జనముగా ఉండగా, మనలను గద్దించుటకైనను, ఖండించుటకైనను, మన దోషములను విడనాడుమని బోధించుటకైనను ఏదియు మన మధ్యకు రాకుండా చేయుటకు సాధ్యమైన ప్రతి ఉపాయమును ప్రయోగించెను. అయితే దేవుని మందసమును మోయు ఒక జనముండును. మన మధ్యనుండి కొందరు బయలుదేరి, ఇకపై ఆ మందసమును మోయరు. అయితే వారు సత్యమును అడ్డగించు గోడలను కట్టలేరు; ఎందుకనగా అది అంతమువరకు ముందుకు, పైకే సాగుచుండును. గతకాలమందు దేవుడు మనుష్యులను లేపెను; ఇప్పటికిని ఆయనకు సందర్భమొచ్చినపుడు సిద్ధమై, ఆయన ఆజ్ఞను నెరవేర్చుటకు ఎదురుచూచుచున్న మనుష్యులు కలరు—గారము బలపడనిదానితో పూయబడిన గోడలవంటివైన ఆంక్షలను ఛేదించి దాటిపోవు మనుష్యులు. దేవుడు తన ఆత్మను మనుష్యులపై ఉంచినప్పుడు వారు కార్యముచేయుదురు. వారు యెహోవా వాక్యమును ప్రకటించుదురు; వారు తమ స్వరమును కాహళమువలె ఎత్తుదురు. వారి చేతులలో సత్యము క్షీణింపదు, తన శక్తిని కోల్పోదు. వారు ప్రజలకు వారి అతిక్రమములను, యాకోబు ఇంటివారికి వారి పాపములను తెలియజేయుదురు.” Testimonies to Ministers, 409–411.

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