Article

# Elijah - Number Eight

Eliyaah — Tirada Siddeedaad

Jericho

Yerixoo

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.

Bilowgii Israa’iilkii qadiimiga ahaa ee dhab ahaan jiray, iyo weliba bilowgii Israa’iilka ruuxiga ah ee casriga ah, marka laga gudbay Badda Cas, dabadeedna niyad-jabkii weynaa, waxaa bilaabmay taxane imtixaanno isdaba-joog ah oo horumaraya, kuwaas oo ugu dambayntii ku soo dhammaaday imtixaankii ugu dambeeyey. Guuldarradii imtixaankaas ugu dambeeyey ee ku qoran kitaabka Tirintii iyo taariikhda Milleriyiinta waxay calaamad u tahay bilowga warwareegga cidlada.

> “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.

> “Afaratan sannadood ayaa rumaysadla’aan, gunuunac, iyo fallaagannimo uga xireen reer binu Israa’iilkii hore inay galaan dalkii Kancaan. Isla dembiyadaas qudhooda ayaa dib u dhigay gelitaanka reer binu Israa’iilka casriga ah ee Kancaanka jannada ku yaal. Labada xaaladood middoodna ballammada Ilaah eed kuma lahayn. Waa rumaysadla’aanta, adduunjacaylka, is-daahirrinla’aanta, iyo dirirta ka dhex jirta dadka Rabbiga qiranaya kuwaas oo inagu hayay dunidan dembiga iyo murugada ah sannado badan.”

> “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.

> “Waxaa laga yaabaa inay inagu waajibto inaan halkan dunidan ku sii nagaano sannado badan oo dheeraad ah caasinimo aawadeed, sidii ku dhacday carruurtii Israa’iil; laakiin Masiixa aawadiis, dadkiisu waa inayan dembi dembi ugu darin iyagoo Ilaah ku eedaynaya natiijada ka dhalatay jidkoodii khaldan ee ay doorteen.” 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.

Dhammaadka taariikhdii Israa’iiltii qadiimiga ahayd, sida bilowgiiba jirtay, waxaa jiray hab imtixaan oo tartiib-tartiib u socday, kaas oo dhammaaday markii Israa’iiltii qadiimiga ahayd ee dhab ahaan jirtay maxaabiis ahaan loogu kaxaystay Baabuloon. Dhammaadka Israa’iilka ruuxiga ah ee casriga ahna, iyaguna waxay wajihi doonaan hab imtixaan oo tartiib-tartiib u socda. Habkaasna wuxuu dhammaadaa marka Adventistayaasha La’odikiya lagu afgembiyo sharciga Axadda. Sida ku dhacday Israa’iiltii qadiimiga ahayd, Israa’iilka casriga ahi waxaa maxaabiis ahaan u kaxaysan doonta Baabuloonta ruuxiga ah.

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.

Dhaqdhaqaaqii Millerite ee si sii sheegid ahaan ku bilaabmay 1798, kuna dhammaaday si rasmi ah 1863, wuxuu astaan u yahay dhaqdhaqaaqa boqol iyo afartan iyo afarta kun oo ku bilaabmay 1989, kuna dhammaada xidhitaanka waqtiga imtixaanka aadanaha iyo Imaatinka Labaad ee Masiixa. Inta u dhexaysa dhammaadka dhaqdhaqaaqii Millerite iyo imaanshaha dhaqdhaqaaqa xoogga badan ee malaa’igta saddexaad, waxaa ku jira taariikhda kaniisadda La’odikiya ee Seventh-day Adventist ee si sharci ah loo diiwaangeliyey.

> “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.

> “Masaafo ah kow iyo toban maalmood oo safar ah oo keliya ayaa u dhaxaysay Siinay iyo Qaadeesh, oo ku taal xuduudaha Kancaan; waxaana rajada ah inay si dhakhso ah u galaan dalkaas wanaagsan awgeed ciidammadii reer binu Israa’iil dib ugu bilaabeen socodkoodii markii ugu dambayntii daruurtu bixisay calaamaddii lagu sii ambaqaadi lahaa. Rabbigu wuxuu sameeyey yaabab markuu iyaga ka soo bixiyey Masar, oo barakooyin intee le’eg bay markaas filan kari waayeen, hadda oo ay si rasmi ah axdi ula galeen inay aqbalaan Isaga inuu yahay Boqorkooda, oo loo aqoonsaday inay yihiin dadka la doortay ee Kan ugu Sarreeya?” 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.

Socdaalkoodii gaabnaa wuxuu ku dhammaaday afartan sannadood, taas oo ay sabab u ahaayeen rumaysadla’aantoodii iyo caasinimadoodii. Haddii ay muujiyeen rumaysad ku dhisan samatabbixintoodii weynayd ee laga soo bixiyey addoonsiga, si dhakhso ah bay uga tallaabi lahaayeen Webiga Urdun oo ay geli lahaayeen Dhulkii Ballanqaadka. Caqabaddoodii ugu horraysay intaas ka dibna waxay ahaan lahayd isla caqabaddii uu Yashuuca goor dambe la tacaalay. Afartan sannadood dabadood, reer binu Israa’iil ee dhabta ahi waxay ka soo baxeen cidladii iyagoo u socda Dhulkii Ballanqaadka, Yerixona waxay ahayd tallaabadoodii ugu horraysay, waxayna u taagan tahay calaamad awoodda Ilaah ee badbaadada u ah qof kasta oo rumaysta. Yerixo sidoo kale waa astaanta shaqadii dhaqdhaqaaqii Millerite-ku ay ahayd inay la kulmaan sannadkii 1863, hase yeeshee waxay dib ugu gurteen cidlada. Astaanta Eliiyaah si toos ah ayay ugu xidhan tahay astaanta Yerixo, waxaana waxtar leh in la tixgeliyo xidhiidhkii taariikheed ee Eliiyaah la lahaa Yerixo.

> 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.

> Haddaba falimihii kale ee Coomri oo uu sameeyey, iyo xooggiisii uu muujiyey, sow kuma qorna kitaabkii taariikhda boqorradii dalka Israa’iil? Markaasaa Coomri la seexday awowayaashiis, oo waxaa lagu aasay Samaariya; meeshiisiina waxaa boqor ka noqday wiilkiisii Axaab. Sannaddii siddeed iyo soddonaad oo Aasaa oo ahaa boqorkii dalka Yahuudah ayaa Axaab ina Coomri bilaabay inuu boqor ka noqdo dalka Israa’iil; oo Axaab ina Coomri wuxuu Israa’iil ugu boqor noqday Samaariya laba iyo labaatan sannadood. Oo Axaab ina Coomri wuxuu hortii Rabbiga ku sameeyey shar ka sii badan kuwii isaga ka horreeyey oo dhan. Oo waxay noqotay, sidii iyadoo wax yar u ahayd inuu ku socdo dembiyadii Yaaraabcaam ina Nebaad, inuu guursaday Yesebeel oo ahayd gabadhii Etbacal oo ahaa boqorkii reer Siidoon; markaasuu tegey oo u adeegay Bacal, wuuna caabuday isaga. Oo Bacalna wuxuu uga taagay meel allabari gurigii Bacal, oo uu Samaariya ka dhisay. Oo Axaab wuxuu sameeyey geed Asheeraah; oo Axaab wuxuu ka sii batay boqorradii Israa’iil oo isaga ka horreeyey oo dhan xagga ka cadhaysiinta Rabbiga ah Ilaaha reer binu Israa’iil. Wakhtigiisii ayaa Xi’eel oo ahaa reer Beytel dhisay Yerixoo; aasaaskeedii wuxuu ku dhigay Abiiraam oo ahaa curadkiisii, oo irdaheedii wuxuu ku taagay Seguub oo ahaa wiilkiisii ugu yaraa, sida ku qoran eraygii Rabbiga oo uu ku hadlay Yashuuca ina Nuun. Oo Eliiyaah kii Tishbiga ahaa, oo ka mid ahaa dadka degganaa Gilecaad, wuxuu Axaab ku yidhi, Rabbiga ah Ilaaha reer binu Israa’iil oo nool, kan aan hortiisa taaganahay ayaan ku dhaartaye, sannadahan ma jiri doonaan sayax iyo roob toona, in kastoo aanan anigu hadal odhan mooyaane. 1 Boqorradii 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.

Is-hor-imaadkii Eliyaah kula galay ilaahyadii Axaab iyo Yesebeel ee Buur Karmel waxa uu jawaab u ahaa riddadii boqortooyadii woqooyi ee Israa’iil boqorkeedii toddobaad, kaas oo “wax ka sii badan boqorradii Israa’iil oo dhan ee isaga ka horreeyey Rabbiga Ilaaha Israa’iil ugu cadhoodiiyey.” Ereyga “ugu cadhoodiiyey” ee tuducaas ku jira waxa uu tilmaamayaa “maalintii ka cadhaysiinta,” taas oo uu matalayey imtixaankii tobnaad ee Tirintii 14. Ka cadhaysiintii Axaab ee Ilaah waxay u taagnayd kii ugu dambeeyey tobanka imtixaan ee ay sababtay warbixintii xumayd ee tobankii basaase ee Tirintii 14. Sidaas daraaddeed, waxa ay matalaysaa imtixaankii ugu dambeeyey ee dhaqdhaqaaqii Millerite-ka iyo imtixaankii ugu dambeeyey ee boqol iyo afartan iyo afar kun.

> 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.

> Sidaa darteed, sida Ruuxa Quduuska ahi u leeyahay, Maanta, haddaad codkiisa maqli doontaan, qalbiyadiinna ha adkaynina, sidii xanaaqii la iga cadhaysiiyey, maalintii jirrabaadda ee cidlada. Cibraaniyada 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.

“Maalinta daandaansiga” ee nebinnimada ee uu Axaab matalayay, nebi Eliyaah wuxuu ku tukaday in, haddii ay lagama maarmaan noqoto, Ilaah ku soo dejiyo xukuno reer binu Israa’iil si ay dadkiisu uga toobadkeenaan dembiyadii ay ku lug lahaayeen.

> “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.’

> Dadka reer binu Israa’iil si tartiib tartiib ah ayay uga lumeen cabsidii iyo xushmaddii ay Ilaah u hayeen, ilaa eraygiisii uu ku hadlay Yashuuca aanu wax miisaan ah ku lahayn iyaga. “Wakhtigiisii [Axab] ayuu Xi’eel reer Beytel dhisay Yerixoo; aasaaskeedii wuxuu ku dhigay Aabiiraam curadkiisii, oo albaabbadeedii wuxuu ku taagay wiilkiisii ugu yaraa, Seguub, sidii eraygii Rabbiga oo uu ku hadlay Yashuuca ina Nuun.”

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

> Intii Israa’iil riddoobayay, Eliiyaah wuxuu ku sii hadhay nebi daacad ah oo run ah oo Ilaah leeyahay. Naftiisii aaminka ahayd aad bay u murugootay markuu arkay in rumaysadla’aanta iyo khiyaanada degdeg uga fogaynayeen reer binu Israa’iil Ilaah, oo wuxuu baryay in Ilaah dadkiisa badbaadiyo. Wuxuu ka baryay in Rabbigu uusan gebi ahaanba dib u tuurin dadkiisa dembaabaya, balse uu xukuno ku toosiyo, haddii loo baahdo, si uu ugu kiciyo towbadkeen, oo uusan u oggolaan inay weli sii foggaadaan dembiga oo sidaas ku kiciyaan inuu qaran ahaan u baabbi’iyo.

> “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.’

> “Farriintii Rabbiga ayaa Eliiyaah ugu timid inuu u tago Axaab isaga oo u sida cambaaraynta xukummadiisa dembiyadii reer binu Israa’iil aawadood. Eliiyaah habeen iyo maalinba wuu socday ilaa uu gaadhay qasrigii Axaab. Oggolaansho uu ku galo ma uu dalban, mana uu sugin in si rasmi ah loo sii sheego. Isaga oo Axaab aan filayn ayuu Eliiyaah hor istaagay boqorkii Samaariya oo yaabban, isagoo xiran dharkii qallafsanaa ee nebiyadu caadi ahaan xidhan jireen. Raalligelin kama uu bixin imaanshihiisa kediska ah ee aan lagu casuumin; laakiin, isagoo gacmihiisa xagga samada u taagaya, ayuu si quduus ah ugu caddeeyey Ilaaha nool oo sameeyey samooyinka iyo dhulka xukummada ku soo degi doonta Israa’iil: ‘Sannadahan ma jiri doono sayax iyo roob toona, in kastoo uu eraygayga ku xidhan yahay mooyaane.’”

> “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.

> “Cannaanta naxdinta leh ee xukummada Ilaah oo lagu dhawaaqay sababta dembiyada Israa’iil aawadood waxay sida hillaac ugu dhacday boqorkii riddoobay. Wuxuu u ekaa mid la curyaamay yaab iyo cabsi; ka hor intuusan ka soo kaban amakaaggiisii, Eliyaahna, isagoon sugin inuu arko saamaynta farriintiisa, si kedis ah ayuu u baaba’ay sidii uu kediska ugu yimid. Shaqadiisu waxay ahayd inuu Ilaah ka keeno oo ku dhawaaqo erayga hoogga, dabadeedna markiiba wuu ka tegey. Eraygiisu wuxuu xidhay khasnadihii samada, eraygiisuna wuxuu ahaa furaha keliya ee mar kale furi karay.” 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.

Reer binu Israa’iil waxay illoween in Yashuuca uu si adag ugu amray inayan la macaamilin quruumaha jaahilka ah, oo aanay weligood Yerixoo dib u dhisin. In kastoo dagaalkii Yerixoo uu ahaa muujin aad u weyn oo awoodda Ilaah ah iyo astaan ka mid ah ballanqaadka Ilaah ee ah inuu dadkiisa gelin doono Dhulka Ballanqaadka, haddana Yerixoo waxaa lala xiriirin jiray dembi, habaar, iyo samatabbixin. “Dembigu” wuxuu ahaa kii Caakaan oo damcay maal iyo saameyntii Yerixoo; “habaarku” wuxuu ku dhacay nin kasta oo Yerixoo dib u dhisa; naagtii sinoole ahayd ee Raaxaabna waxay matalaysay “samatabbixinta”. Caakaan wuxuu doonayay khamiiskii quruxda badnaa ee Baabuloon. Wuxuu u maleeyey inuu dembigiisa qarin karo, sida Aadan iyo Xaawo ay u doonayeen inay dembigooda ku qariyaan dhar caleemo berde ah. Caakaan wuxuu doonayay barwaaqadii ay Yerixoo u taagnayd, wuxuuna jeclaa in lala xiriiriyo Baabuloon.

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.

Yerixoo waxaa loo soo bandhigay calaamad u ah hawsha gaadhsiinta farriinta malaa’igta saddexaad dunida, hase yeeshee waxay xambaarsan tahay digniin ku saabsan dembiga jacaylka iyo isku hallaynta dunida. Calaamadda Yerixoo sidoo kale waxay sidataa habaar ka dhan ah dib-u-dhiska Yerixoo, Raaxabna waxay matalaysaa kuwa weli Baabuloon ku jira ee ka soo baxa marka qaylada weyn ee malaa’igta saddexaad la naadiyo.

> “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.

> Naftii aaminka ahayd ee Eliyaah way murugootay. Caradiisii waa kicisay, wuxuuna u qiirooday ammaanta Ilaah. Wuxuu arkay in reer binu Israa’iil ay ku dhaceen riddow cabsi leh. Oo markuu xusuustay waxyaalihii waaweynaa ee Ilaah u sameeyey iyaga, murugo iyo yaab baa ku habsatay. Laakiin waxyaalahaas oo dhan waxaa illoobay dadka intooda badan. Wuxuu Rabbiga hortiisa yimid, oo naftiisu xanuun la wringantay awgeed, wuxuuna ka baryay inuu dadkiisa badbaadiyo, xataa haddii ay taasu ku imanaysay xukuno. Wuxuu Ilaah ka baryay inuu dadkiisa aan mahadnaqin ka celiyo sayaxa iyo roobka, khasnadaha samada, si ay reer binu Israa’iilkii riddowga noqday micnela’aan ugu dayaan ilaahyadooda, sanamyadooda dahabka, alwaaxda, iyo dhagaxa ah, qorraxda, dayaxa, iyo xiddigaha, inay waraabiyaan oo bacrimiyaan dhulka, oo ay ka dhigaan mid si badan u soo saara. Rabbigu wuxuu Eliyaah u sheegay inuu maqlay baryadiisii, oo uu dadkiisa ka celin doono sayaxa iyo roobka ilaa ay isaga ugu soo noqdaan toobad.

> “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.

> “Ilaah si gaar ah ayuu dadkiisa uga dhawray inay ku dhex milmaan quruumaha sanamcaabudka ah ee ku wareegsanaa, si aan qalbiyadoodu ugu sirmin geedaha cagaarka ah iyo meelaha quduuska loo haysto, macbudyada iyo meelaha allabariga, kuwaas oo loo habeeyey si ugu qaalisan oo ugu soo jiidashada badan, si dareennada loo qalloociyo, oo Ilaah maskaxda dadka looga beddelo.”

> “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.’

> “Magaalada Yerixoo waxaa loo hibeeyey sanam-caabudidda ugu xad-dhaafka badan. Dadkii degganaa aad bay u taajirsanaayeen, hase ahaatee hodantinimadaas oo dhan ee Ilaah siiyey waxay u tixgeliyeen hadiyad ka timid ilaahyadooda. Waxay haysteen dahab iyo lacag fara badan; laakiinse, sida dadkii ka hor Daadkii, way fasahaadsanaayeen oo caytamaal badnaayeen, waxayna shuqulladooda sharka leh ku caayeen oo ku cadhaysiiyeen Ilaaha samada. Xukunnadii Ilaah ayaa ka kacay Yerixoo. Waxay ahayd qalcad adag. Laakiin Taliyaha ciidanka Rabbiga qudhiisu samada ayuu ka yimid si uu u hoggaamiyo ciidammada samada weerar ku qaada magaalada. Malaa'igaha Ilaah ayaa qabtay derbiyadii waaweynaa oo dhulka ku soo riday. Ilaah wuxuu sheegay in magaalada Yerixoo ay inkaaran tahay oo kulligood ay halligmi doonaan, marka laga reebo Raxaab iyo reerkeeda. Kuwan waa in la badbaadiyaa, maxaa yeelay nimcadii ay Raxaab u muujisay wakiilladii Rabbiga aawadeed. Eraygii Rabbigu dadka ku yidhi wuxuu ahaa: ‘Oo idinkuna si kasta isaga jira waxa inkaaran, yaanad idinku is-inkaarin markaad ka qaadataan waxa inkaaran, oo aydnaan xerada reer binu Israa'iil ka dhigin inkaar, oo aydnaan ku dhibin.’ ‘Markaasaa Yashuuca wakhtigaas ku dhaariyey iyagii, isagoo leh, Inkaaran ninkii Rabbiga hortiisa ka kaca oo dhisa magaaladan Yerixoo; curadkiisa ayuu aasaaskeeda ku dhigi doonaa, wiilkiisa ugu yarna albaabbadeeda ayuu ku taagi doonaa.’”

> “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.

> “Ilaah wuxuu aad uga taxaddaray arrinta Yerixoo, si aan dadku ugu dhicin in ay la dhacsanaadaan waxyaalihii ay degganayaashu caabudi jireen oo qalbiyadooduna Ilaah uga jeestaan. Wuxuu dadkiisa ku dhawray amarro aad u cadcad oo go’an; hase yeeshee, in kasta oo Ilaah digniin culus afka Yashuuca kaga bixiyey, Caakaan wuxuu ku dhiirraday inuu xadgudbo. Damaciisii xoolo-jeclaysiga ayaa u horseeday inuu qaato khasnadihii Ilaah ka reebay inuu taabto, maxaa yeelay habaarkii Ilaah baa dul saarnaa. Oo dembiga ninkan aawadiis ayaa reer binu Israa’iilkii Ilaah biyo oo kale ugu tabar-darraysteen cadowgooda hortiisa.”

> “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.’

> “Yashuuca iyo waayeelladii reer binu Israa’iil waxay ku jireen dhibaatayn weyn. Waxay hortaal u jiifeen sanduuqii Ilaah iyagoo leh is-hoosaysiin aad u qoto dheer, maxaa yeelay Rabbigu dadkiisii wuu u cadhooday. Waxay Ilaah hortiis ku tukadeen oo ku ooyeen. Rabbigu wuxuu Yashuuca ku yidhi: ‘Kac; bal maxaad sidaas wejigaaga ugu jiiftaa? Reer binu Israa’iil way dembaabeen, oo weliba axdigaygii aan iyaga ku amray way ku xadgudbeen; waayo, xataa waxay qaateen wixii la inkaaray, oo weliba way xadeen, oo weliba way qariyeen khiyaano, oo xataa waxay ku dhex dareen alaabtoodii. Sidaa darteed reer binu Israa’iil cadaawayaashooda hortooda uma istaagi karin, laakiinse dhabarkay bay u jeediyeen cadaawayaashooda hortooda, maxaa yeelay waa la inkaaray; aniguna idinla jiri maayo mar dambe, inaad dhexdiinna ka baabbi’isaan wixii la inkaaray mooyaane.’”

> “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.

> “Waxaa la i tusay in Ilaah halkan ku muujinayo sida uu dembiga ugu arko kuwa isu qirta inay yihiin dadkiisa amarradiisa xajiya. Kuwii uu si gaar ah u sharfay iyagoo markhaati ka ah muujinta yaabka leh ee xooggiisa, sida Israa’iiltii hore, haddana ku dhiirrada inay iska indhatiraan amarradiisa cad, waxay noqon doonaan kuwo cadhadiisu ku degto. Wuxuu doonayaa inuu dadkiisa baro in caasinimada iyo dembigu ay aad ugu yihiin wax laga xumaado, oo aan sinaba loogu qaadan si fudud.” 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.

Sheekada Yerixoo waxay ka kooban tahay digniinta ah inaan lagu kalsoonaan xoogga iyo ammaanta loo arko inay leeyihiin magaalada sharka leh ee hodanka ah. “Magaalo” wax sii sheegidda Kitaabka ku jirta waa boqortooyo, oo Caakaanna wuxuu qaatay dhar Baabulooni ah. Dhar wax sii sheegid ahaan wuxuu u taagan yahay dabeecad, sidaas darteed “maalmaha ugu dambeeya,” qarinta Caakaan ee dharka Baabulooniga ahi waxay ka dhigan tahay rabitaan qarsoon oo lagu doonayo in la hantiyo dabeecadda Baabuloonta ruuxiga ah. Dabeecadda, ama suuradda Baabuloonta ruuxiga ah, waa waxa Maraykanku damco markuu kaniisadda iyo dawladda isu keeno.

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.

Iyagoo wajahaya suuragalnimada in dhallinyaradii dhaqdhaqaaqii Millerite lagu qoro Dagaalkii Sokeeye, isla markaana garanaya baahida urur-dhisid, hoggaamiyayaashii dhaqdhaqaaqu waxay si sharci ah ugu xidhmeen qaranka maalqabeenka ah ee aanay weligood ku milmin doonin. Xataa Dastuurka dalkaas maalqabeenka ah ayaa u dejisnaa si ay u caddahay in aan marnaba loo baahnayn in kaniisad dawlad la xidhiidho. Waxaa jiray mad-habyo xilligii dhaqdhaqaaqa Millerite jiray, kuwaas oo weli maanta jira; qaar ka mid ah mad-habyadaas weligood ma gelin xidhiidhka sharci ee ay la leeyihiin dawladda Maraykanka, doorashadoodii ah in aanay xidhiidhkaas dhisinina sinaba ugama hor istaagin inay habeeyaan kaniisadahooda kala duwan.

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.

Muddo dheer ka dib markii Yashuuca la diriray dagaalkii Yerixoo, wakhtigii Axaab, dhammaan digniinihii riddoobidii Caakaan iyo baabbi’intii Yerixoo waxaa illoobay dadka Ilaah ee riddowday. Eliyaah wuxuu Ilaah u baryay, isagoo codsanaya in, haddii loo baahdo, xukummada Ilaah la fuliyo si dadkiisa loo keeno towbadkeen. Markuu Malaakii qoro erayadii ugu dambeeyey ee Axdigii Hore, ballanqaadku wuxuu yaallaa gudaha macnaha Rabbigu dunida habaar ku dhufanayo. Habaarkii la xiriiray Yerixoo wuxuu saarnaa nin kasta oo Yerixoo dib u dhisi lahaa. Habaarku wuxuu saarnaa qof kasta oo, sida Caakaan, jeclaan lahaa inuu ku aamminto maalka iyo barwaaqada la xiriirta Yerixoo. “Dembigii” Caakaan wuxuu metelaa damaca qarsoon ee aan quduus laga dhigin ee gudaha ah oo ah in la xidho maradii Baabuloon. “Habaar”kuna wuxuu ahaa shuqulka ah in la dhaqan geliyo damacyadaas gudaha ah.

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.

Farriintii Miller waxay ahayd farriintii Eliyaas ee waqtigiisii, Dagaalkii Sokeeyena wuxuu matalayay xukunnada la socda farriinta Eliyaas. Bartamihii Dagaalkii Sokeeye sannadkii 1863, Adventisamkii Millerite wuxuu dib u dhisay Yerixoo, sida ay ka markhaati kacayaan faahfaahinta habaarkii Yashuuca ee ku dhacay nin kasta oo sidaas yeela.

> 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.

> Markaasaa Yashuuca wuxuu iyaga ku dhaariyey, isagoo leh, Ninka Rabbiga hortiisa ka kacaa oo dhisa magaaladan Yerixoo ha inkaarnaado; aasaaskeeda wuxuu ku dhigi doonaa curadkiisa, oo irdaheedana wuxuu ku taagi doonaa wiilkiisa ugu yar. Yashuuca 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.

Ereyga “dhaarshay” ee ku jirta amarkii Yashuuca waa dhaar iyo habaar labadaba. Waad habaaran tahay haddii aad jebiso amarka Yashuuca, waana barakaysan tahay haddii aad xajisato dhaarta. Ereyga loo tarjumay “dhaarshay” waxa kale oo lagu tarjumaa “toddoba jeer” kitaabka Laawiyiintii lix iyo labaatan. Dhaarta iyo habaarka Muuse, sida Daanyeel ugu muujinayo cutubka sagaalaad, waxay ku xidhan yihiin dib-u-dhiska Yerixoo.

> 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.

> Haa, reer binu Israa’iil oo dhammu waxay ku xadgudbeen sharcigaaga, iyagoo ka leexday si aanay codkaaga u maqlin; sidaas daraaddeed waxaa dusheenna lagu shubay habaarka iyo dhaarta ku qoran sharciga Muuse oo ah addoonkii Ilaah, maxaa yeelay isaga ayaynu ku dembaabnay. Daanyeel 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.

Walaashii White waxay tidhi, “Ilaah aad buu uga taxaddaray arrinta Yerixoo, si aan dadku ugu dhicin in waxyaalihii ay degganayaashu caabudi jireen ay soo jiitaan, oo qalbiyadooduna Ilaah uga leexdaan.” Ilaah aad buu uga taxaddaray fulinta burburinta Yerixoo, sidaas darteedna aad buu uga taxaddaray diiwaangelinta digniinta uu Aakhaan matalayey. Wuxuu si taxaddar leh u diiwaangeliyey habaarka la xidhiidha dib-u-dhiska Yerixoo, wuxuuna sidoo kale si taxaddar leh u qeexay xeeladihii rabbaaniga ahaa ee loo adeegsaday duminta derbiyadeeda.

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.

Si dhab ah waxay ahayd Ciise, isagoo ah Taliyaha ciidanka Rabbiga, kan malaa'igaha faray inay derbiyadii Yerixoo soo ridaan; mana jiro wax si kadis ah ugu jira Erayga Ilaah, laakiin xaaladdan, nebiyaddu waxay inoo sheegaysaa in “Ilaah aad ugu taxaddaray arrinta Yerixoo.” Toddoba maalmood ayaa sanduuqii axdiga lagu wareejinayay magaalada, maalinna waa sannad wax sii sheegidda ku jira. Mabda'aas waxaa la diiwaangeliyey bilowgii afartankii sannadood ee ay cidlada ku warwareegayeen, dhammaadka afartankaas sannadoodna Yerixoo ayay toddoba maalmood ku hareereeyeen.

> 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.

> Sida tirada maalmaha aad dalka u soo basaasteen, oo ah afartan maalmood, maalin kasta sanad ha idiinku noqoto, waxaad xambaaran doontaan xumaatooyinkiinna afartan sannadood, oo waxaad ogaan doontaan jebintayda ballanka. Tirintii 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.

Toddoba maalmood ayaa sanduuqii lagu wareejiyey magaalada, maalintii toddobaadna waxaa lagu wareejiyey magaalada “toddoba jeer.” Tani waxay bixisaa laba markhaati oo nebiyadeed oo muujinaya in Yerixoo lala xidhiidhiyo “toddobada jeer” ee dhaartii Muuse. Dadka axdiga Ilaah waa wadaaddo, toddoba wadaadna waxay afuufeen toddoba buun.

> 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.

> Idinkuna sidoo kale, sida dhagxaan nool, ayaa laydiin dhisayaa guri ruuxi ah, wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ku aqbalo xagga Ciise Masiix. 1 Butros 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.

Buunku wuxuu astaan u yahay ama farriin digniin ah, ama xukun, ama yeedhid shir quduus ah, iyadoo ku xidhan macnaha lagu dhex helayo. Maalmaha ugu dambeeya buun baa la afuufi doonaa oo ay afuufi doonaan waardiyeyaashu, sida ay Mileriyiintu ugu afuufeen taariikhdooda. Wadaaddadu waxay metelaan waardiyeyaasha derbiyada Siyoon jooga ee buunka afuufa, iyagoo dadka Ilaah uga digaya xukun soo socda, isla markaana isla dadkaas ugu yeedhaya shir quduus ah.

> 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.

> Buunkan ka yeeriya Siyoon, oo qaylo-dhaan ka yeedhiya buurta quduuska ah ee aan leeyahay; dadka dalka deggan oo dhammu ha gariireen; waayo, maalinta Rabbigu way imanaysaa, waayo, way dhowdahay … Yeeriga ka buunka Siyoon, soon quduus ahna quduuseeya, shir weyn oo qaddarin lehna ku baaqa; Dadka soo ururiya, shirka quduus ka dhiga, waayeellada isu keena, carruurta ururiya, iyo kuwa naasaha nuugaya; aroosku ha ka soo baxo qolladdiisa, aroosadduna qolkeeda. Wadaaddada ah kuwa Rabbiga u adeega ha ku ooyeen balbalada iyo meesha allabariga dhexdooda, oo ha yidhaahdeen, Dadkaaga u tudh, Rabbiyow, oo dhaxalkaaga ha u bixin ceeb, si aan quruumuhu ugu taliyaan; bal maxaa dadyowga dhexdooda looga odhanayaa, Ilaahoodu meeh? Yoo'eel 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!

Farriinta buunka waa farriinta Eliiyaah. Dhammaan adeegsiyada kala duwan ee erayga “toddoba” ee ku jira Yashuuca cutubka lixaad, waa isla eraygii ama laan ka soo farcantay erayga loo turjumay “toddoba jeer” ee Laawiyiintii labaatan iyo lix. Hase ahaatee, saxanka sheekooyinka mala-awaalka ah ee ay qaybiyaan culimada fiqiga ee La’odikiya waxay ku andacoodaan in erayga loo turjumay “toddoba jeer” ee Laawiyiintii labaatan iyo lix uu keliya ka dhigan yahay buuxnaanta xoogga, ama dhammaystirnaan, ama nooc kale oo nacasnimo ah oo ka mid ah diidmadooda in Miller uu sax ku ahaa markuu erayga loo turjumay “toddoba jeer” u qoondeeyey qiime tiro ah. Wadaaddadu waxay dadka ku hoggaamiyeen hareeraha magaalada toddoba jeer, ee ma aha si buuxda ama si dhammaystiran hareeraha Yerixoo. Erayga loo turjumay “toddoba jeer” wuxuu matalaa qiime tiro ah!

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.

Yerixoo, markii dadku qayliyeen, taasu waxay astaan u ahayd qaylada weyn ee boqol iyo afartan iyo afarta kun, kuwaas oo laga soo gooyey buurta iyadoo aan gacmo lagu samayn sida ku qoran Daanyeel cutubka labaad, kuwaas oo wax ku dhufta oo burburiya sanamka.

> 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.

> Oo wakhtiga boqorradan ayaa Ilaaha samadu taagi doonaa boqortooyo aan weligeed baabbi'i doonin; boqortooyadana looma dayn doono dad kale, laakiinse iyadu way burburin doontaa oo baabbi'in doontaa boqortooyooyinkan oo dhan, iyaduna weligeed way sii taagnaan doontaa. Sidaad u aragtay in dhagaxii buurta laga soo gooyay iyadoo aan gacmo lagu samayn, oo uu burburiyey birtii, naxaastii, dhoobadii, lacagtii, iyo dahabkii; Ilaaha weynu wuxuu boqorka ogeysiiyey waxa dhici doona wakhtiyada dambe; riyaduna waa hubaal, fasiraaddeeduna waa sugan tahay. Daanyeel 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.

Ilaah wuxuu si taxaddar leh u sheegay biraha qaayaha leh ee Yerixoo laga helay inay ahaayeen dahab, qalin, naxaas, iyo bir. Macne ahaan nebiyadeed, dhoobadu waxay u taagan tahay dadka Ilaah sida uu Rahab u astaan yahay. Yerixona waxay ka dhigan tahay dhammaadka boqortooyooyinka dhulka oo dhan inta lagu jiro qaylada weyn ee boqol iyo afar iyo afartan kun.

> 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.

> Laakiin lacagta oo dhan, iyo dahabka, iyo weelasha naxaasta iyo birta ahuba, Rabbiga ayaa quduus looga dhigay; waxay geli doonaan khasnadda Rabbiga. Yashuuca 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.

Yeriixo waxay ka dhigan tahay hawsha qabsashada Dhulkii Ballanqaadka, taas oo astaan u ah hawsha dhaqdhaqaaqa xoogga badan ee malaa’igta saddexaad. Hawshaasu waxay ka kooban tahay digniin, habaar, iyo badbaadinta kuwa ka baxsan wadaadnimada, sida uu u metelo dhillo Rahab.

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.

“Habaaridii” nebinnimo ee Yashuuca ayaa dabadeed rumoowday waagii Axaab iyo Eliyaah. Habaaridda ka dhanka ahayd dib u dhiska Yerixoo waxay sidday saadaal gaar ah oo ahayd in ninkii sidaas yeelaa uu waayi doono wiilkiisa ugu yar marka uu taago albaabbada Yerixoo, oo uu waayi doono wiilkiisa ugu weyn marka uu dhigo aasaaskeeda. Waagii Eliyaah, Xi’eel reer Beytel ayaa rumoobiyey waxsii sheegiddaas, oo wiilkiisii ugu yaraa wuu dhintay markii uu taagay albaabbada, wiilkiisii ugu weyna wuu dhintay markii uu dhigay aasaaska. “Habaaridda” lala xiriiriyo farriinta Eliyaah waxaa lagu metelay hawsha dib u dhiska Yerixoo.

> 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.

> Bal eega, waxaan idiin soo diri doonaa Eliiyaah nebigii ka hor imaatinka maalinta weyn oo laga cabsado ee Rabbiga; oo isagu wuxuu qalbiga aabbayaasha u jeedin doonaa carruurta, qalbigana carruurtuna wuxuu u jeedin doonaa aabbayaashood, si aanan u imanin oo aanan dhulka habaar ugu dhufan. Malaakii 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.

Inkaarta taariikhda Millerite-ka ee lala xiriiriyey farriintii Eliiyaah ee Miller waxaa 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.

> Wakhtigiisii Hii’eel oo reer Beytel ahaa ayaa Yerixoo dhisay; aasaaskeediina wuxuu ku dhigay Abiiraam oo ahaa curadkiisii, albaabbadeedana wuxuu ku taagay Seguub oo ahaa wiilkiisii ugu yaraa, sidii eraygii Rabbiga oo uu ku hadlay Yashuuca ina Nuun. 1 Boqorradii 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.

Inkaarta dibu-dhiska Yerixoo lagama kala saari karo muujinta xoogga uu Ilaah ku adeegsaday soo rididdii derbiyadii Yerixoo. Walaashii White waxay tidhi, “Kuwa uu si gaar ah ugu sharfay inay markhaati ka noqdaan muujinnada yaabka leh ee xooggiisa, sidii reer binu Israa’iil hore, oo haddana xataa markaas ku dhiirrada inay iska indhatiraan amarradiisa cad, waxay noqon doonaan kuwo cadhadiisu ku dhacdo.” Milleriyiintu waxay dhawaan ka qayb galeen muujinta xoogga Ilaah oo ku dhammaatay Qayladii Saqda-dhexe, hase ahaatee waxay diideen dhaartii Muuse ee toddobada jeer, taas oo Daanyeelna uu sidoo kale u aqoonsado inay tahay inkaartii Muuse.

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.

Magacyadu waa astaan dabeecadeed oo ku jirta Erayga Ilaah, waxaana magaca ninkii dib u dhisay Yerixoo, iyo weliba magacyada wiilashiisa curadka iyo kan ugu yaruba yihiin kuwo aad wax u sheega. Xi’eel wuxuu ka dhigan yahay Ilaaha nool ee xoogga leh, taas oo tilmaamaysa in Xi’eel uu ahaa mid raacsan Ilaaha nool. Xaqiiqda ah in lagu aqoonsaday inuu ahaa reer Beytel waxay ku xiriirinaysaa kaniisadda. Abiiraam, curadkiisa, wuxuu ka dhigan yahay aabbaha sarreynta, marka loo eego in la sarraysiiyo oo kor loo qaado. Wiilkiisa ugu yar Seguubna wuxuu ka dhigan yahay sarreeya, iyo in la sarraysiiyo oo kor loo qaado. Saddexda magacba waxay metelaan qaybo ka mid ah dabeecadda Ilaah, laakiin marka loo eego macnaha nebiyaddii ay fuliyeen, waxay metelayaan nin isagu iskor u qaadaya oo is sarraysiinaya isaga oo iska kor marinaya Ilaaha Qaadirka ah ee Yerixoo dumiyey. “Irid” marka nebiyadda lagu jiro waxay meteshaa kaniisad.

> “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.

> “Nafta is-hoosaysiisa oo rumaysan, guriga Ilaah ee dhulka jooga waa iridda samada. Heesta ammaanta, salaadda, iyo erayada ay ku hadlaan wakiillada Masiixa, waa hababkii Ilaah u qoondeeyey in lagu diyaariyo dad kiniisadda sare, cibaadadaas ka sii sarraysa ee aanay geli karin wax nijaaseeya.” 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.

Bilowgii hawsha lagu bilaabay in kaniisad la aasaaso wuxuu bilaabmay sannadkii 1860, sida ay ka marag kacayaan taariikhyahannada Adventist-ka ah sida Arthur White, oo ahaa awowgii Ellen 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.

> “In kasta oo Ellen White ay si qoto dheer wax uga qortay oo u daabacday baahida nidaam ee maamulka hawsha kaniisadda (eeg Early Writings, 97–104), iyo in kasta oo James White uu baahidan had iyo goor hor dhigay rumaystayaasha khudbado iyo maqaaladii Review, haddana kaniisaddu way ka gaabisay inay tallaabo qaaddo. Waxa si guud ahaan ah loo soo bandhigay si wanaagsan baa loo aqbalay, laakiin markii la gaadhay in tan loo rogo wax dhisaya waxaa dhacay iska-caabin iyo mucaaradad. Maqaaladii gaagaabnaa ee James White ee Febraayo waxay dad aan yarayn ka kicisay is-raaxaysigii ay ku jireen, oo hadda hadal aad u badan baa la waday.”

> “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, oo White kula shaqaynayay Michigan, ayaa ahaa kii ugu horreeyey ee ka jawaaba. Erayadiisu waxay ahaayeen kuwo oggolaansho muujinaya, laakiin difaac ah:”

> “‘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.’

> “‘Mid baa yidhaahda, haddii aad isu abaabushaan si aad hanti ugu lahaataan sharci ahaan, waxaad ka mid noqon doontaan Baabuloon. Maya; waxaan garanayaa in uu jiro faraq weyn oo u dhexeeya innaga oo ku jirna xaalad aynu hantideenna sharci ku ilaalin karno iyo adeegsiga sharciga si loo ilaaliyo loona meel mariyo aragtiyaheenna diineed. Haddii ay khalad tahay in la ilaaliyo hantida kaniisadda, maxaa haddaba khalad uga ahayn in shakhsiyaadku si sharci ah hanti u lahaadaan?—Review and Herald, March 8, 1860.’”

> “James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:

> “James White wuxuu hadalkiisii ku soo gunaanaday Review, isaga oo arrinta baahida loo qabo habaynta hawlaha daabacaadda hor keenaya kaniisadda, ereyadan: ‘Haddii cidna ay ka soo horjeeddo soo-jeedinnadayada, fadlan ha qoraan qorshe aynu innagu dad ahaan ku dhaqmi karno?’—Ibid., February 23, 1860. Wasiirkii ugu horreeyey ee ka hawlgala berrinka si uu uga jawaabo wuxuu ahaa R. F. Cottrell, oo ahaa tifaftire waraaqo-isku-xidh ah oo ad-adag oo ka tirsanaa Review. Falcelintiisii degdegga ahayd si cad bay u diidmo ahayd:”

> “‘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.

> “‘Walaal White wuxuu walaalaha ka codsaday inay ka hadlaan arrin la xidhiidha soo jeedintiisa ku saabsan sugidda hantida kaniisadda. Anigu si sax ah uma garanayo tallaabada uu uga jeedo taladan, laakiin waxaan fahamsanahay in ujeeddadu tahay in si sharci waafaqsan la isu diiwaangeliyo sida hay’ad diimeed. Aniga qudhaydu, waxaan u malaynayaa inay khalad tahay in “magac la inoo sameeyo,” maadaama taasu ay saldhig u tahay Baabuloon. Uma malaynayo in Ilaah taas raalli ka noqon lahaa.—Ibid., Maarso 22, 1860.” Arthur White, Ellen G. White, jildiga 1aad, 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 wuxuu bilaabay dadaalkiisii uu ku noqon lahaa kaniisad sannadkii 1860, kaniisaddana waxaa lagu matalaa “irid”. Ellen White waxay tan ka tidhi sannadkii 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.

> “Sannadkii 1860 geeridu waxay ka tallaabtay albaabkeenna, oo waxay jebisay laantii ugu yareyd ee geedka qoyskeenna. Herbert yar, oo dhashay Sebtembar 20, 1860, wuxuu dhintay Diseembar 14 isla sannadkaas.” Testimonies, volume 1, 103.

In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.

Sannadkii 1863, qoyska White sidoo kale waxay waayeen wiilkoodii curadka ahaa. Ka dib markii uu ciyaaray oo aad u kululaaday, wuxuu galay qolkii lagu diyaarin jiray jaantusyada maryaha ah, wuxuuna ku seexday maryo qoyan oo loo adeegsan jiray diyaarinta jaantusyada. Jaantusyada 1843 iyo 1850 waxay matalaan aasaasyada dhaqdhaqaaqii Millerite-ka. Jaantuskii la sameeyey 1863 wuxuu ka dhigan yahay diidmo loo diiday “toddobadii jeer” ee Laawiyiintii labaatan iyo lix sida markii hore loogu soo bandhigay labada loox ee Xabaquuq. Wuxuu soo bandhigayaa farriin aasaasi ah oo been-abuur ah.

> “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:

> “Markii Jimcaha, Noofeembar 27, [1863] waalidiintu gaadheen Topsham, waxay ka heleen saddexdooda wiil iyo Adelia oo ku sugaya saldhigga tareenka. Dhammaantood waxay u ekaayeen kuwo caafimaad qaba, marka laga reebo Henry oo qabow hargab ah qabay. Laakiin Talaadadii xigtay, Diseembar 1, Henry aad buu ugu xanuunsaday oof-wareen. Sannado badan ka dib Willie, oo ahaa walaalkiisii ugu yaraa, ayaa dib u dhisay qisada:”

> ‘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.

> Intii ay waalidkood maqnaayeen, Henry iyo Edson, iyagoo hoos jooga kormeerka Walaal Howland, waxay si aad ah ugu mashquulsanaayeen ku dhejinta shaxaha maro, iyagoo u diyaarinaya iib. Waxay ka shaqaynayeen dhisme dukaan la kiraystay oo qiyaastii hal baloog u jiray guriga Howland. Ugu dambayntiina waxay heleen nasasho dhowr maalmood ah intii ay sugayeen in shaxo looga soo diro Boston.... Markii uu ka soo noqday socod dheer oo uu webiga ag maray, isagu [Henry] isagoo aan ka fiirsan ayuu jiifsaday oo ku seexday dhowr maro oo qoyan oo loo adeegsan jiray in lagu taageero shaxaha warqadda ah. Dabayl qabow ayaa ka soo galaysay daaqad furan. Taxaddar-darradan waxay dhalisay hargab daran.’” Arthur White, Ellen G. White, mugga 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.

Sannadkii 1863, dhaqdhaqaaqii Millerite wuxuu ku dhammaaday samaysankii kaniisad iyo diidistii runihii aasaasiga ahaa ee lagu matalay labada loox ee Xabaquuq. Hoggaamiyihii ugu weynaa, sida lagu tusaaleeyey Xiyeel reer Beytel, wuxuu bilaabay hawshii taagidda irdaha sannadkii 1860, wuxuuna ku waayay wiilkiisii ugu yaraa arrintaas aawadeed. Sannadkii 1863, jaantusyadii been-abuurka ahaa waxay noqdeen meeshiisii nasashada oo uu wiilkii ugu weynaa ee Xiyeel ku seexday. Qabow ayuu qaaday, isla sannadkaasna wuu dhintay. Geeridiisu si toos ah ayay ugu xidhnayd ku seexashadii jaantusyada markaas la soo saarayay. Laakiin jaantuskii la soo saarayay sannadkii 1863 wuxuu ahaa been-abuurkii aasaaskii Eliiyaah, oo uu Miller matalayay, uu kor u taagay.

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.

Amarkii Yashuuca ee ka dhanka ahaa in Yerixoo dib loo dhiso, waxaa lagu muujiyey ereyga “adjure.” Wuxuu ka dhigan yahay dhaar iyo habaar, waana isla ereygii lagu tarjumay “todoba goor” ee Laawiyiintii labaatan iyo lix. Kaasu waa habaarka la socda farriinta Eliiyaah, oo habaarkaasi waxaa la oofiyey sannadihii 1860 iyo 1863, markii Adventism-kii Millerite uu dib u dhisay Yerixoo iyadoo la sameeyey kaniisad sharci ah lana diiday dhagixii turunturrada ee Miller. Xi’eel wuxuu ahaa reer Beytel, sidaas darteedna si nebiyannimo ah ayuu u adkaynayaa in shaqadii Xi’eel ee dib-u-dhiska Yerixoo ay ahayd shaqada dhisidda kaniisad.

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.”

“Inkaarta” Yashuuca waxaa lagu dhawaaqay iyadoo lala xiriirinayo qisada dagaalkii Yerixoo, dagaal aan laga sheekayn karin iyada oo aan marar badan loo xusin “todoba jeer.”

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.

Sannadkii 1863, farriintii ama “dhaartii” Muuse, sida uu Ilyaas u soo bandhigay, oo uu William Miller matalay, waxay soo saartay “habaarka.” Labadaba farriintii Muuse iyo shaqadii Ilyaas waa la diiday. Ilyaas wuxuu soo noqday 1989, hase yeeshee dib looguma xidhin Muuse ilaa ka dib Sebtembar 11, 2001. Xogtaas weli waa in la difaaco, laakiin waa mid aan dalool lahayn.

> “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.

> “Wadaaddo aan quduus laga dhigin ayaa isu diyaarinaya inay Ilaah ka soo horjeestaan. Waxay hal neef ku ammaanayaan Masiixa iyo ilaaha dunidan. Iyagoo af ahaan qiraya inay Masiixa aqbaleen, haddana waxay isku duubayaan Barabbas, oo falalkoodana waxay ku leeyihiin, ‘Kan ma aha, ee Barabbas.’ Kuwa xariiqyadan akhriyaa oo dhan ha digtoonaadeen. Shayddaanku wuxuu ku faanay waxa uu samayn karo. Wuxuu u malaynayaa inuu kala diri karo midnimadii uu Masiixu ku tukaday inay kaniisaddiisa ku jiri karto. Wuxuu leeyahay, ‘Waan bixi doonaa oo waxaan ahaan doonaa ruux been ah si aan u khiyaaneeyo kuwa aan karo, oo aan u naqdiyaa, oo aan u xukumo, oo aan u been abuuro.’ Ha loo oggolaado wiilka khiyaanada iyo maragga beenta ah kiniisad iftiin weyn heshay, caddayn weyn heshay, markaas kiniisaddaasu way tuuri doontaa farriintii Rabbigu soo diray, oo waxay aqbali doontaa sheegashooyinka ugu aan macquulsanayn iyo malo-awaallada beenta ah iyo aragtiyaha beenta ah. Shayddaanku wuu ku qoslaa nacasnimadooda, waayo isagu wuu garanayaa waxa runta ahi tahay.”

> “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.’

> “Qaar badan ayaa ku istaagi doona minbaradahayaga iyagoo gacmahooda ku haya shucladda nebinnimada beenta ah, oo laga shiday shucladda jahannamada ee Shayddaan. Haddii shakiyo iyo rumaysadla’aan la koolkooliyo, adeegayaasha aaminka ah waa laga fogeyn doonaa dadka isu haysta inay wax badan og yihiin. ‘Haddaad ogaan lahayd,’ Masiixu wuxuu yidhi, ‘xataa adigu, ugu yaraan maalintanada, waxyaalaha nabaddaada ku saabsan! laakiinse hadda way ka qarsoon yihiin indhahaaga.’”

> “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.

> “Habase yeeshee, aasaaska Ilaah wuu adag yahay oo sugan yahay. Rabbigu wuu yaqaan kuwa Isaga leh. Adeegaha quduus laga dhigay afkiisa khiyaano yaanay ku jirin. Waa inuu u furnaadaa sida maalinta, kana xor ahaadaa wasakh kasta oo shar ah. Adeeg quduus laga dhigay iyo madbacad quduus laga dhigayba waxay ahaan doonaan awood iftiinka runta ku iftiimisa qarnigan qalloocan. Iftiin, walaalayaalow, iftiin ka sii badan ayaannu u baahan nahay. Buunka Siyoon ka dhawaajiya; qaylo-dhaan ka yeedhiya buurta quduuska ah. Ciidanka Rabbiga isu soo ururiya, iyagoo leh qalbiyo quduus laga dhigay, si ay u maqlaan waxa Rabbigu dadkiisa kula hadli doono; waayo, iftiin sii kordhaya ayuu u hayaa kuwa maqli doona oo dhan. Ha hubaysnaadaan oo ha qalab qaataan, hana u soo baxaan dagaalka—si ay Rabbiga ugu gargaarmaan kuwa xoogga badan ka gees ah. Ilaah qudhiisu wuxuu u shaqayn doonaa Israa’iil. Carrab kasta oo beenlow ah waa la aamusiin doonaa. Gacmaha malaa’igahu waxay dumin doonaan xeeladaha khiyaanada ah ee la samaynayo. Qalcadaha Shayddaanku weligood ma guulaysan doonaan. Guushu waxay la jiri doontaa farriinta malaa’igta saddexaad. Sida Taliyaha ciidanka Rabbigu u dumiyey derbiyadii Yerixoo, sidaas oo kale dadkii Rabbiga ee amarradiisa xajiya way guulaysan doonaan, oo curiyayaasha oo dhan ee ka soo horjeeda waa laga adkaan doonaa. Naftuna yeysan ka caban addoommada Ilaah ee ugu yimid iyaga iyagoo wata farriin samada laga soo diray. Mar dambe ha ku raadinina ceebahooda, idinkoo leh, ‘Aad bay u adadag yihiin; si xad-dhaaf ah ayay u hadlaan.’ Waxay u hadli karaan si adag; laakiin sow looma baahna? Ilaah wuxuu dhegaha maqlaayaasha ka yeeli doonaa inay gilgishaan haddii ay dhegaysan waayaan codkiisa ama farriintiisa. Wuxuu cambaarayn doonaa kuwa ka gees yimaada erayga Ilaah.”

> “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.

> “Shayddaan wuxuu qaaday tallaabo kasta oo suuragal ah si aan waxba noogu iman annaga dad ahaan oo na canaanta oo na eedeeya, naguna boorriya inaan ka fogaano qaladaadkeenna. Laakiin waxaa jira dad qaadi doona sanduuqa axdiga Ilaah. Qaar baa naga dhex bixi doona oo aan mar dambe qaadi doonin sanduuqa. Hase yeeshee kuwani ma dhisi karaan derbiyo runta hor istaaga; waayo, waxay sii socon doontaa hore iyo korba ilaa dhammaadka. Waagii hore Ilaah wuxuu kiciyey rag, welina wuxuu haystaa rag fursad leh oo sugaya, diyaar u ah inay amarkiisa fuliyaan—rag mari doona xayiraado aan ahayn wax kale oo aan ka ahayn derbiyo lagu dahaadhay dhoobo aan adkayn. Markuu Ilaah Ruuxiisa saaro ragga, way shaqayn doonaan. Waxay ku dhawaaqi doonaan erayga Rabbiga; codkoodana waxay kor ugu qaadi doonaan sida buun. Runta laguma dhimi doono gacmahooda mana lumin doonto xooggeeda. Waxay dadka tusi doonaan xadgudubyadooda, reer Yacquubna dembiyadooda.” Testimonies to Ministers, 409–411.

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