Article

# Elijah - Number Eight

Eliya - Nambari Nane

Jericho

Yeriko

Author

Jeff Pippenger

Published

October 9, 2023

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In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.

Mfululizo wa majaribu ya hatua kwa hatua ulianza mwanzoni mwa Israeli wa kale wa halisi, katika kuvuka Bahari ya Shamu, na pia mwanzoni mwa Israeli wa kisasa wa kiroho, katika kukatishwa tamaa kuu, na hatimaye ukafikia jaribio la mwisho. Kushindwa kwa jaribio hilo la mwisho, katika kitabu cha Hesabu na katika historia ya Wamileraiti, huashiria mwanzo wa kutangatanga jangwani.

> “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 miaka arobaini, kutokuamini, kunung’unika, na uasi kuliwazuia Waisraeli wa kale kuingia katika nchi ya Kanaani. Dhambi hizo hizo zimechelewesha kuingia kwa Waisraeli wa leo katika Kanaani ya mbinguni. Katika hali zote mbili, ahadi za Mungu hazikuwa na dosari. Ni kutokuamini, udunia, kutokujitoa wakfu, na ugomvi miongoni mwa watu wanaokiri kuwa ni watu wa Bwana ndivyo vilivyotuweka katika dunia hii ya dhambi na huzuni kwa miaka mingi sana.

> “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.

> Huenda tukalazimika kubaki hapa duniani kwa miaka mingi zaidi kwa sababu ya uasi, kama ilivyokuwa kwa wana wa Israeli; lakini kwa ajili ya Kristo, watu wake wasiongeze dhambi juu ya dhambi kwa kumtwika Mungu lawama za matokeo ya mwenendo wao wenyewe usio sawa. Uinjilisti, 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.

Mwisho wa historia ya Israeli ya kale, kama ilivyokuwa mwanzoni, kulikuwa na mchakato wa majaribu wa hatua kwa hatua uliomalizika wakati Israeli ya kale ya kimwili ilipochukuliwa utumwani Babeli. Mwisho wa historia ya Israeli ya kisasa ya kiroho, nayo pia itakabiliwa na mchakato wa majaribu wa hatua kwa hatua. Mchakato huo utakamilika Waadventista wa Laodikia watakapoangushwa wakati wa sheria ya Jumapili. Kama ilivyokuwa kwa Israeli ya kale, Israeli ya kisasa itachukuliwa utumwani na Babeli ya kiroho.

The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.

Harakati ya Wamillerite iliyoanza kinabii mwaka 1798, na kuhitimika rasmi mwaka 1863, ni mfano wa harakati ya wale elfu mia moja arobaini na nne iliyoanza mwaka 1989 na kuishia mwishoni mwa muda wa rehema kwa wanadamu na kurudi kwa Kristo mara ya pili. Kati ya kuhitimika kwa harakati ya Wamillerite na kuwasili kwa harakati kuu ya malaika wa tatu, ndipo ilipo historia ya kanisa la Waadventista wa Sabato la Laodikia lililosajiliwa kisheria.

> “A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.

> Umbali wa safari ya siku kumi na moja tu ulitenganisha Sinai na Kadeshi, kwenye mipaka ya Kanaani; na kwa matarajio ya kuingia upesi katika ile nchi njema ndipo makutano ya Waisraeli walianza tena safari yao wakati wingu hatimaye lilipotoa ishara ya kusonga mbele. Yehova alikuwa ametenda maajabu kwa kuwatoa Misri, na ni baraka gani wasingetarajia sasa kwamba walikuwa wameingia katika agano rasmi la kumkubali kuwa Mtawala wao, na walikuwa wametambuliwa kuwa watu teule wa Aliye Juu? Mababu 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.

Safari ambayo ilipaswa kuwa fupi, hatimaye ikawa ya miaka arobaini, kwa sababu ya kutokuamini na kutotii kwao. Lau wangeonyesha imani iliyojengwa juu ya ukombozi wao mkuu kutoka utumwani, wangeuvuka upesi Mto Yordani na kuingia Nchi ya Ahadi. Kizuizi chao cha kwanza baada ya hapo kingekuwa kilekile ambacho Yoshua alikikabili baadaye. Baada ya miaka arobaini, Israeli wa kimwili walitoka jangwani kuelekea Nchi ya Ahadi, na Yeriko likawa hatua yao ya kwanza, nalo linasimama kama ishara ya nguvu za Mungu kwa wokovu wa kila aaminiye. Yeriko pia ni ishara ya kazi ambayo harakati ya Wamillerite ilipaswa kuikabili mwaka 1863, lakini walirudi nyuma jangwani. Ishara za Eliya zimeunganishwa moja kwa moja na ishara za Yeriko, na ni yenye manufaa kuzingatia uhusiano wa kihistoria wa Eliya na Yeriko.

> Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.

> Na mambo mengine yote ya Omri aliyoyatenda, na uweza wake aliouonyesha, je, hayakuandikwa katika kitabu cha tarehe za wafalme wa Israeli? Basi Omri akalala na baba zake, akazikwa Samaria; na Ahabu mwanawe akatawala mahali pake. Na katika mwaka wa thelathini na nane wa Asa mfalme wa Yuda, Ahabu mwana wa Omri alianza kutawala juu ya Israeli; na Ahabu mwana wa Omri akatawala juu ya Israeli huko Samaria miaka ishirini na miwili. Naye Ahabu mwana wa Omri akafanya yaliyo maovu machoni pa Bwana kuliko wote waliomtangulia. Ikawa, kana kwamba ilikuwa ni jambo jepesi kwake kuenenda katika dhambi za Yeroboamu mwana wa Nebati, akamwoa Yezebeli binti Ethbaali, mfalme wa Wasidoni, akaenda akamtumikia Baali, akamsujudia. Akamjengea Baali madhabahu katika nyumba ya Baali, aliyoijenga huko Samaria. Naye Ahabu akaweka Ashera; naye Ahabu akamchukiza Bwana, Mungu wa Israeli, kuliko wafalme wote wa Israeli waliomtangulia. Katika siku zake Hieli wa Betheli aliijenga Yeriko; akaweka misingi yake kwa Abiramu mzaliwa wake wa kwanza, akasimamisha malango yake kwa Segubu mwanawe mdogo, sawasawa na neno la Bwana, alilolinena kwa kinywa cha Yoshua mwana wa Nuni. Kisha Eliya Mtishbi, mmoja wa wakazi wa Gileadi, akamwambia Ahabu, Aishivyo Bwana, Mungu wa Israeli, ambaye nimesimama mbele zake, hakutakuwa na umande wala mvua miaka hii, ila kwa neno langu. 1 Wafalme 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.

Mkabiliano ambao Eliya alikuwa nao na miungu ya Ahabu na Yezebeli katika Mlima Karmeli ulikuwa mwitikio kwa uasi wa imani wa mfalme wa saba wa ufalme wa kaskazini wa Israeli, ambaye “alifanya zaidi kumghadhibisha Bwana Mungu wa Israeli kuliko wafalme wote wa Israeli waliomtangulia.” Neno ‘provoke’ katika kifungu hicho linarejelea ‘siku ya uchokozi’ iliyowakilishwa na jaribio la kumi katika Hesabu sura ya kumi na nne. Kitendo cha Ahabu cha kumghadhibisha Mungu kiliwakilisha jaribio la mwisho miongoni mwa majaribu kumi, ambalo lilisababishwa na habari mbaya ya wapelelezi kumi katika Hesabu sura ya kumi na nne. Kwa hiyo, hilo linawakilisha jaribio la mwisho kwa harakati ya Wamillerite na jaribio la mwisho kwa wale elfu mia moja na arobaini na nne.

> 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.

> Kwa hiyo, kama Roho Mtakatifu asemavyo: Leo, ikiwa mtasikia sauti yake, msiifanye migumu mioyo yenu, kama wakati wa uasi, siku ya majaribu jangwani. Waebrania 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.

Katika "siku ya uchokozi" ya kinabii iliyowakilishwa na Ahabu, nabii Eliya aliomba kwamba ikiwa ni lazima, Mungu alete mahukumu juu ya Israeli ili watu Wake watubu kutoka katika dhambi walizokuwa wakizishiriki.

> “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.’

> "WaIsraeli polepole walipoteza hofu na heshima kwa Mungu, hata neno lake kupitia Yoshua halikuwa na uzito kwao. 'Katika siku zake [za Ahabu] Hieli Mbetheli alijenga Yeriko: akaweka misingi yake kwa Abiramu mzaliwa wake wa kwanza, na akaweka malango yake kwa Segubu mwanawe mdogo, sawasawa na neno la Bwana, alilolinena kwa Yoshua 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.

> Wakati Israeli walipokuwa wakiasi imani, Eliya alibaki kuwa nabii mwaminifu na wa kweli wa Mungu. Moyo wake mwaminifu ulihuzunika sana alipoona kwamba kutokuamini na kutokuwa waaminifu kulikuwa kunawatenganisha kwa haraka wana wa Israeli na Mungu, naye akaomba kwamba Mungu awaokoe watu Wake. Alisihi kwamba Bwana asiwatupilie mbali kabisa watu Wake wenye dhambi, bali kwamba kupitia hukumu, ikihitajika, awachochee kutubu, wala asiwaruhusu waendelee zaidi katika dhambi na hivyo kumchochea awaharibu kama taifa.

> “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.’

> Neno la Bwana likamjia Eliya amwendee Ahabu na makemeo ya hukumu Zake kwa sababu ya dhambi za Israeli. Eliya akasafiri mchana na usiku hata akafika kwenye nyumba ya kifalme ya Ahabu. Hakuomba ruhusa ya kuingia, wala hakungojea atangazwe rasmi. Bila Ahabu kutarajia, Eliya akasimama mbele ya mfalme wa Samaria aliyestaajabu, akiwa amevaa mavazi yasiyo laini ambayo kwa kawaida huvaliwa na manabii. Hakuomba radhi kwa kujitokeza kwake kwa ghafla, bila mwaliko; bali, akinyanyua mikono yake kuelekea mbinguni, akaapa kwa Mungu aliye hai, aliyezifanya mbingu na nchi, kwamba hukumu zitakuja juu ya Israeli: 'Hakutakuwa na umande wala mvua katika miaka hii, isipokuwa kwa neno langu.'

> “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.

> Kemeo hili la kutisha la hukumu za Mungu kwa sababu ya dhambi za Israeli lilimwangukia mfalme murtadi kama radi. Alionekana kuwa amepooza kwa mshangao na hofu; na kabla hajapata kujiweka sawa kutokana na mshangao wake, Eliya, bila kusubiri kuona athari ya ujumbe wake, alitoweka ghafla kama alivyokuja. Kazi yake ilikuwa kunena neno la ole kutoka kwa Mungu, naye akaondoka mara moja. Neno lake lilikuwa limefunga hazina za mbingu, na neno lake ndilo lilikuwa ufunguo wa pekee ulioweza kuzifungua tena. Testimonies, juzuu ya 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.

Waisraeli walikuwa wamesahau kwamba Yoshua aliwaamuru vikali wasishirikiane na mataifa ya kipagani, na kamwe wasilijenge tena Yeriko. Ingawa vita vya Yeriko vilikuwa onyesho kuu la nguvu za Mungu na ishara ya ahadi ya Mungu ya kuwaongoza watu wake kuingia Nchi ya Ahadi, palikuwa pia na dhambi, laana na ukombozi vilivyohusishwa na Yeriko. ‘Dhambi’ ilikuwa ile ya Akani ambaye alitamani mali na ushawishi wa Yeriko; ‘laana’ ilikuwa juu ya mtu yeyote atakayelijenga upya Yeriko, na kahaba Rahabu aliwakilisha ‘ukombozi’. Akani alitaka joho zuri la Babeli. Alidhani angeweza kuficha dhambi yake, kama vile Adamu na Hawa walivyotaka kuficha dhambi yao kwa vazi la majani ya mtini. Akani alitamani utajiri uliowakilishwa na Yeriko, na alitamani kuhusishwa na Babeli.

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 huoneshwa kama ishara ya kazi ya kupeleka ujumbe wa malaika wa tatu ulimwenguni, lakini pia hubeba onyo kuhusu dhambi ya kuupenda na kuuamini ulimwengu. Ishara ya Yeriko pia ina laana dhidi ya kujengwa upya kwa Yeriko, na Rahabu anawakilisha wale ambao bado wako Babeli wanaotoka wakati sauti kuu ya malaika wa tatu inapotangazwa.

> “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.

> Nafsi mwaminifu ya Eliya ilihuzunika. Ghadhabu yake iliamshwa, naye alikuwa na ari kwa utukufu wa Mungu. Akaona kuwa Israeli walikuwa wamezama katika uasi wa kutisha. Na alipokumbuka mambo makuu ambayo Mungu alikuwa amewatendea, alizidiwa na huzuni na mshangao. Lakini haya yote yalikuwa yamesahauliwa na watu wengi. Akaenda mbele za Bwana, na, nafsi yake ikiwa imesongwa na uchungu, akaomba kwa shauku kwamba awaokoe watu wake, hata ikiwa ni kwa hukumu. Akamwomba Mungu awanyime watu wake wasio na shukrani umande na mvua, hazina za mbinguni, ili Israeli waasi wategemee bure miungu yao, sanamu zao za dhahabu, mbao na mawe, jua, mwezi na nyota, kwa kumwagilia na kuitajirisha nchi, na kuisababisha izae kwa wingi. Bwana akamwambia Eliya kwamba alikuwa ameisikia sala yake na angewanyima watu wake umande na mvua hata watakaporudi Kwake kwa toba.

> “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.

> Mungu alikuwa amewalinda kwa namna ya pekee watu Wake wasichangamane na mataifa ya waabudu sanamu yaliyowazunguka, ili mioyo yao isidanganywe na mabustani yenye mvuto na vituo vya ibada, mahekalu na madhabahu, vilivyopangwa kwa namna ya kifahari na ya gharama kubwa, yenye kuvutia sana ili kupotosha hisia, hata Mungu aondolewe katika mawazo ya watu.

> “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.’

> Mji wa Yeriko ulikuwa umejaa uabudu sanamu uliokithiri mno. Wenyeji wake walikuwa matajiri sana, lakini utajiri wote aliowapa Mungu waliuhesabu kuwa zawadi ya miungu yao. Walikuwa na dhahabu na fedha tele; lakini, kama watu kabla ya Gharika, walikuwa waovu na wakufuru, wakimdhalilisha na kumchokoza Mungu wa mbinguni kwa matendo yao maovu. Hukumu za Mungu ziliamka dhidi ya Yeriko. Ulikuwa ngome imara. Lakini Jemadari wa jeshi la Bwana mwenyewe alitoka mbinguni kuongoza majeshi ya mbinguni katika shambulio juu ya mji huo. Malaika wa Mungu walizishika kuta zake kubwa na kuziangusha chini. Mungu alikuwa amesema kwamba mji wa Yeriko uwe umelaaniwa na kwamba wote waangamie isipokuwa Rahabu na watu wa nyumbani mwake. Hawa waokolewe kwa sababu ya fadhili alizoonyesha Rahabu kwa wajumbe wa Bwana. Neno la Bwana kwa watu lilikuwa: ‘Nanyi, kwa vyovyote jihadharini na kitu kilicholaaniwa, msije mkajiletea laana, mtakapokitwaa hicho kilicholaaniwa, na kuifanya kambi ya Israeli kuwa laana, na kuisumbua.’ ‘Naye Yoshua akawaapisha wakati huo, akisema, Amelaaniwa mtu mbele za Bwana, atakayesimama na kuujenga mji huu wa Yeriko: ataweka msingi wake kwa mzaliwa wake wa kwanza, na kwa mwanawe mdogo ataweka milango yake.’

> “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.

> Mungu alikuwa makini sana kuhusu Yeriko, ili watu wasije wakashawishika na vitu ambavyo wenyeji walikuwa wameviabudu, na mioyo yao ikaelekezwa mbali na Mungu. Aliwalinda watu Wake kwa amri thabiti kabisa; hata hivyo, licha ya agizo lenye uzito kutoka kwa Mungu lililotolewa kwa kinywa cha Yoshua, Akani alithubutu kuasi. Tamaa yake ilimpelekea kuchukua baadhi ya hazina ambazo Mungu alikuwa amemkataza kuzigusa, kwa kuwa laana ya Mungu ilikuwa juu yao. Na kwa sababu ya dhambi ya mtu huyu, Waisraeli wa Mungu walikuwa dhaifu kama maji mbele ya adui zao.

> “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.’

> Yoshua na wazee wa Israeli walikuwa katika dhiki kuu. Walilala mbele ya sanduku la Mungu kwa unyenyekevu wa hali ya chini kabisa kwa sababu Bwana alikuwa amekasirika na watu Wake. Waliomba na kulia mbele za Mungu. Bwana akamwambia Yoshua: 'Inuka; kwa nini umelala hivi kifudifudi? Waisraeli wametenda dhambi, tena wameivunja agano langu niliowaamuru; maana hata wamechukua katika kitu kilicholaaniwa, tena wameiba, na pia wamefanya hila, na wamekiweka hata miongoni mwa mali yao wenyewe. Kwa hiyo wana wa Israeli hawakuweza kusimama mbele ya adui zao, bali waligeuza mgongo mbele ya adui zao, kwa kuwa walikuwa wamelaaniwa; wala sitakuwa pamoja nanyi tena, isipokuwa mtaangamiza kile kilicholaaniwa kutoka katikati yenu.'

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.

> "Nimeonyeshwa kwamba Mungu hapa anaonyesha jinsi anavyoichukulia dhambi miongoni mwa wale wanaodai kuwa watu Wake wanaozishika amri Zake. Wale ambao Amewatukuza kwa namna ya pekee kwa kuwajalia kushuhudia maonyesho ya ajabu ya Nguvu Zake, kama ilivyokuwa kwa Israeli ya kale, na ambao hata hivyo watathubutu kupuuza maagizo Yake ya wazi, watakuwa chini ya Ghadhabu Yake. Anataka kuwafundisha watu Wake kwamba kutotii na dhambi vinamchukiza mno, wala havipaswi kuchukuliwa kwa wepesi." Shuhuda, juzuu ya 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.

Hadithi ya Yeriko inatoa onyo tusiziweke tumaini letu katika nguvu na utukufu unaoonekana wa mji mwovu na tajiri. “Mji” katika unabii wa Biblia ni ufalme, na Akani alichukua vazi la Kibabeli. Vazi, kwa mtazamo wa kinabii, linawakilisha tabia; kwa hiyo, katika “siku za mwisho,” kitendo cha Akani kuficha vazi la Kibabeli kinawakilisha tamaa iliyofichika ya kumiliki tabia ya Babeli ya kiroho. Tabia, au sura, ya Babeli ya kiroho ndicho ambacho Marekani inatamani inapounganisha kanisa na serikali.

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.

Walipokabiliwa na uwezekano wa vijana wa harakati ya Millerite kuandikishwa jeshini kushiriki katika Vita vya wenyewe kwa wenyewe, na wakitambua hitaji la utaratibu wa kujipanga, viongozi wa harakati hiyo wakaingia katika uhusiano wa kisheria na taifa hilo tajiri, ambalo kamwe hawakukusudiwa kujiambatanisha nalo. Hata Katiba ya nchi hiyo tajiri ilitungwa kwa namna kwamba hakukuwa kamwe na ulazima kwa kanisa kuunganishwa na serikali. Kulikuwepo madhehebu katika kipindi cha Millerite ambayo bado yapo hadi leo; baadhi ya madhehebu hayo hayajawahi kuingia katika uhusiano wa kisheria na serikali ya Marekani, na uamuzi wao wa kutoanzisha uhusiano huo haujawahi kwa namna yoyote kuwazuia kujipanga kama makanisa yao husika.

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.

Miaka mingi baada ya Yoshua kupigana vita vya Yeriko, wakati wa Ahabu, maonyo yote ya uasi wa imani wa Akani na uharibifu wa Yeriko yalikuwa yamesahauliwa na watu wa Mungu waliokengeuka. Eliya alimwomba Mungu, akiomba kwamba, ikiwa ni lazima, hukumu za Mungu zitekelezwe ili kuwaleta watu wake kwenye toba. Wakati Malaki anaporekodi maneno ya mwisho ya Agano la Kale, ahadi imewekwa katika muktadha wa Bwana kuipiga dunia kwa laana. Laana iliyohusishwa na Yeriko ilikuwa juu ya mtu yeyote atakayejenga upya Yeriko. Laana ilikuwa juu ya yeyote ambaye, kama Akani, atatamani kuweka tumaini lake katika utajiri na ustawi unaohusishwa na Yeriko. "Dhambi" ya Akani inawakilisha tamaa ya ndani iliyofichika na isiyowekwa wakfu ya kuvaa vazi la Kibabeli. 'Laana' ilikuwa kwa tendo la kutekeleza hizo tamaa za ndani.

Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.

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 1863, Uadventista wa Wamillerite ulijenga upya Yeriko, kama inavyoshuhudiwa na maelezo ya laana ya Yoshua juu ya mtu yeyote atakayefanya 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.

> Wakati huo Yoshua akawaapisha, akasema, Na alaaniwe mtu yule mbele za Bwana, atakayeinuka na kuujenga mji huu wa Yeriko: ataweka misingi yake kwa gharama ya mzaliwa wake wa kwanza, na kwa gharama ya mwanawe mdogo ataweka milango yake. Yoshua 6:26.

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

Neno “adjured” katika amri ya Yoshua ni kiapo na pia laana. Umelaaniwa ukivunja amri ya Yoshua, na umebarikiwa ukiishika kiapo. Neno linalotafsiriwa “adjured” pia hutafsiriwa “mara saba” katika Walawi sura ya ishirini na sita. Kiapo na laana ya Musa, kama Danieli anavyoieleza katika sura ya tisa, vinahusishwa na kujengwa upya kwa Yeriko.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Naam, Waisraeli wote wameiasi sheria yako, kwa kugeuka ili wasiitii sauti yako; kwa hiyo laana imemiminwa juu yetu, na kiapo kilichoandikwa katika torati ya Musa, mtumishi wa Mungu, kwa sababu tumetenda dhambi dhidi yake. Danieli 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 alisema, "Mungu alikuwa makini sana kuhusu Yeriko, ili isije ikawa watu wakavutwa na vitu ambavyo wenyeji walikuwa wameviabudu na mioyo yao ikengeushwe kutoka kwa Mungu." Mungu alikuwa makini sana katika kutekeleza uangamizi wa Yeriko, na kwa hiyo alikuwa makini sana katika kurekodi onyo lililoonyeshwa kupitia Akani. Alikuwa makini katika kurekodi laana iliyohusishwa na kujenga upya Yeriko na pia makini katika kufafanua mbinu za kimungu zilizotumika kuziangusha kuta.

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.

Kwa hakika kabisa Yesu, akiwa Mkuu wa jeshi la Bwana, ndiye aliyewaelekeza malaika kuangusha kuta za Yeriko, wala hakuna jambo linalofanyika kwa bahati nasibu katika Neno la Mungu; lakini katika tukio hili, tunaye nabii mwanamke akituambia kwamba “Mungu alikuwa makini sana kuhusu Yeriko.” Kwa siku saba sanduku lilibebwa kuzunguka mji, na siku moja ni mwaka mmoja katika unabii. Kanuni hiyo iliandikwa mwanzoni mwa miaka arobaini ya kutangatanga jangwani, na mwishoni mwa miaka hiyo arobaini waliuzunguka Yeriko kwa siku saba.

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

> Kwa hesabu ya zile siku mliopeleleza ile nchi, yaani siku arobaini, kila siku kwa mwaka mmoja, mtabeba uovu wenu kwa miaka arobaini, nanyi mtajua uvunjaji wa ahadi yangu. Hesabu 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.

Siku saba sanduku lilibebwa kuzunguka mji, na siku ya saba lilipelekwa kuzunguka mji "mara saba." Hii inatoa mashahidi wawili wa kinabii kwamba Yeriko linahusishwa na "mara saba" za kiapo cha Musa. Watu wa agano la Mungu ni makuhani, na makuhani saba walipiga tarumbeta saba.

> 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.

> Nanyi pia, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili mtoe dhabihu za kiroho, zipendezazo kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 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.

Baragumu huwakilisha ama ujumbe wa onyo, au hukumu, au mwito wa kusanyiko takatifu, kulingana na muktadha linapotumiwa. Katika siku za mwisho baragumu litapigwa na walinzi, kama vile lilivyopigwa na Wamileraiti katika historia yao. Makuhani wanawakilisha walinzi juu ya kuta za Sayuni wanaopiga baragumu, wakiwaonya watu wa Mungu kuhusu hukumu ijao, wakati uo huo wakiwaita hao hao watu kwenye kusanyiko takatifu.

> Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.

> Pigeni baragumu katika Sayuni, pigeni kelele ya onyo katika mlima wangu mtakatifu; watetemeke wenyeji wote wa nchi; kwa maana siku ya Bwana inakuja, maana imekaribia ... Pigeni baragumu katika Sayuni, takaseni saumu, iteni mkutano mtakatifu; kusanyeni watu, takaseni kusanyiko, kusanyeni wazee, kusanyeni watoto na wanyonyao maziwa; bwana-arusi atoke chumbani mwake, na bibi-arusi atoke katika chumba chake. Walie makuhani, wahudumu wa Bwana, katikati ya ukumbi na madhabahu, nao waseme, Uwahurumie watu wako, Ee Bwana, wala usiutoe urithi wako kuaibishwa, ili mataifa wasiwatawale; kwa nini waseme miongoni mwa watu, Yuko wapi Mungu wao? Yoeli 2:1, 15-17.

The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!

Ujumbe wa parapanda ni ujumbe wa Eliya. Matumizi yote mbalimbali ya neno "saba" katika Yoshua sura ya sita ni neno lilelile au toleo linalohusiana la neno linalotafsiriwa "mara saba" katika Walawi ishirini na sita. Hata hivyo, mlo wa hadithi za uongo unaotolewa na wanatheolojia wa Laodikia unadai kwamba neno linalotafsiriwa "mara saba" katika Walawi ishirini na sita linawakilisha tu ukamilifu wa nguvu, au ukamilifu, au toleo lingine lolote la kijinga la kukana kwao kwamba Miller alikuwa sahihi kuipa neno lililotafsiriwa "mara saba" thamani ya nambari. Makuhani waliwaongoza watu kuuzunguka mji mara saba, si kuuzunguka Yeriko kikamilifu au kwa ukamilifu. Neno linalotafsiriwa "mara saba" linawakilisha thamani ya nambari!

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.

Katika Yeriko, watu walipopiga kelele, iliwakilisha kilio kikuu cha wale mia na arobaini na nne elfu, ambao hukatwa kutoka mlimani pasipo mikono katika sura ya pili ya Danieli, wanaoipiga sanamu ile na kuivunja 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.

> Na katika siku za wafalme hao Mungu wa mbinguni atasimamisha ufalme, ambao hautaangamizwa kamwe; wala ufalme huo hautaachwa kwa watu wengine, bali utazivunja vipande vipande na kuziteketeza falme hizi zote, nao utasimama milele. Kwa kuwa uliona ya kwamba jiwe lilikatwa kutoka mlimani pasipo mikono, na ya kwamba lilivunja vipande vipande chuma, shaba, udongo, fedha, na dhahabu; Mungu mkuu amemjulisha mfalme yatakayotokea baadaye; na ndoto hiyo ni ya hakika, na tafsiri yake ni thabiti. Danieli 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.

Mungu alikuwa makini kuorodhesha metali za thamani zilizopatikana katika Yeriko kuwa ni dhahabu, fedha, shaba na chuma. Kinabii, udongo unawakilisha watu wa Mungu kama inavyoonyeshwa kwa mfano na Rahabu. Mji wa Yeriko unawakilisha mwisho wa falme zote za kidunia wakati wa sauti kuu ya wale mia arobaini na nne elfu.

> 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.

> Lakini fedha yote, na dhahabu, na vyombo vya shaba na vya chuma, ni vitu vilivyowekwa wakfu kwa Bwana; vitaingia katika hazina ya Bwana. 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.

Yeriko linawakilisha kazi ya kuiteka Nchi ya Ahadi, ambayo ni mfano wa kazi ya harakati yenye nguvu ya malaika wa tatu. Kazi hiyo inajumuisha onyo, laana, na uokoaji wa wale walio nje ya ukuhani, kama inavyowakilishwa na kahaba Rahabu.

Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.

“Laana” ya kinabii ya Yoshua ilitimia baadaye katika siku za Ahabu na Eliya. Laana dhidi ya kulijenga tena Yeriko ilikuwa na unabii mahsusi kwamba mtu atakayefanya hivyo atampoteza mwanawe mdogo atakaposimamisha malango ya Yeriko, na atampoteza mzaliwa wake wa kwanza atakapoweka misingi yake. Wakati wa Eliya, Hieli wa Betheli alitimiza unabii huo, na mwanawe mdogo alikufa aliposimamisha malango, na mzaliwa wake wa kwanza alikufa alipoweka misingi. “Laana” inayohusishwa na ujumbe wa Eliya iliwakilishwa na kazi ya kulijenga tena Yeriko.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Angalieni, nitawatuma kwenu Eliya nabii kabla haijaja siku kuu na ya kutisha ya Bwana; naye atageuza mioyo ya baba iwaelekee watoto wao, na mioyo ya watoto iwaelekee baba zao, nisije nikaipiga dunia kwa laana. Malaki 4:5, 6.

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

Laana ya historia ya Wamileriti iliyohusishwa na ujumbe wa Eliya wa Miller ilitabiriwa na Yoshua na ikatimia wakati wa Eliya na Ahabu.

> 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.

> Katika siku zake, Hieli Mbetheli alijenga Yeriko; akaweka misingi yake kwa gharama ya Abiramu, mzaliwa wake wa kwanza, na akaweka milango yake kwa gharama ya Segubu, mwanawe mdogo, kulingana na neno la Bwana, alilolinena kupitia Yoshua mwana wa Nuni. 1 Wafalme 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.

Laana ya kuijenga upya Yeriko haiwezi kutenganishwa na dhihirisho la nguvu alizozionyesha Mungu katika kuziangusha kuta za Yeriko. Dada White alisema, "Wale ambao Amewaheshimu kwa namna ya pekee kwa kushuhudia maonyesho ya ajabu ya nguvu Zake, kama alivyofanya Israeli ya kale, na ambao hata hivyo watathubutu kupuuza maagizo Yake ya wazi, watakuwa chini ya ghadhabu Yake." Wamilleraiti walikuwa wameshiriki punde tu katika dhihirisho la nguvu za Mungu lililofikia kilele kwa Kilio cha Usiku wa Manane, ilhali walikikataa kiapo cha Musa cha mara saba ambacho Danieli pia anakitambua kuwa laana ya Musa.

Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.

Majina ni ishara ya tabia katika Neno la Mungu, na jina la mtu aliyelijenga upya Yeriko, pamoja na majina ya mwanawe mkubwa na mdogo, yanafunua mengi. Hiel linamaanisha Mungu aliye hai wa nguvu na linaashiria kwamba Hiel alikuwa mfuasi wa Mungu aliye hai. Ukweli kwamba anatambulishwa kama mtu wa Betheli unamwunganisha na kanisa. Abiram, mzaliwa wake wa kwanza, linamaanisha baba wa kimo cha juu, kwa maana ya kutukuzwa na kuinuliwa. Mwanawe mdogo Segub linamaanisha wa juu na kutukuza na kuinua. Majina hayo matatu yote yanawakilisha vipengele vya tabia ya Mungu, lakini katika muktadha wa unabii walioutimiza, yanamwakilisha mtu aliyekuwa akijiinua na kujitukuza juu ya Mungu Mwenyezi aliyeliangusha Yeriko. Lango katika unabii linawakilisha kanisa.

> “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.

> "Kwa nafsi iliyo mnyenyekevu na yenye imani, nyumba ya Mungu duniani ni lango la mbinguni. Wimbo wa sifa, sala, maneno yanayosemwa na wawakilishi wa Kristo, ni vyombo vilivyoteuliwa na Mungu kuwaandaa watu kwa kanisa la mbinguni, kwa ile ibada iliyotukuka zaidi, ambayo ndani yake hakuna chochote kinachotia unajisi kinachoweza kuingia." Shuhuda, juzuu ya 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.

Kazi ya kuanzisha kanisa ilianza mwaka 1860, kama ilivyoshuhudiwa na wanahistoria wa Waadventista kama vile Arthur White, mjukuu wa 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.

> Wakati Ellen White alikuwa ameandika na kuchapisha kwa urefu fulani kuhusu haja ya mpangilio katika kusimamia kazi ya kanisa (tazama Early Writings, 97-104), na wakati James White alikuwa akiweka haja hii mbele ya waamini katika hotuba na makala za Review, kanisa lilichelewa kuchukua hatua. Yale yaliyowasilishwa kwa ujumla yalipokelewa vizuri, lakini ilipofika kutafsiri haya kuwa hatua za kivitendo na za kujenga kulikuwa na upinzani na pingamizi. Makala fupi za James White za mwezi Februari ziliwaamsha si wachache kutoka katika hali ya kujiridhisha, na sasa mengi yalikuwa yakisemwa.

> “J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:

> J. N. Loughborough, aliyekuwa akifanya kazi pamoja na White huko Michigan, ndiye aliyekuwa wa kwanza kujibu. Maneno yake yalikuwa ya kukubali, lakini katika hali ya kujihami:

> “‘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.’

> 'Mtu mmoja anasema, mkijipanga ili mweze kumiliki mali kisheria, mtakuwa sehemu ya Babeli. La; ninafahamu kwamba kuna tofauti kubwa kati ya sisi kuwa katika nafasi ya kuweza kulinda mali yetu kisheria na kutumia sheria kulinda na kulazimisha mitazamo yetu ya kidini. Ikiwa ni kosa kulinda mali ya kanisa, kwa nini si kosa kwa watu binafsi kumiliki mali yoyote kisheria?-Review and Herald, Machi 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 kauli yake katika Review, akiweka mbele ya kanisa suala la haja ya kupangwa kwa shughuli za uchapishaji kwa maneno: "Ikiwa kuna yeyote anayepinga mapendekezo yetu, tafadhali aandike mpango ambao sisi kama watu tunaweza kuutekeleza." - Ibid., Februari 23, 1860. Mhubiri wa kwanza aliyekuwa akifanya kazi mashambani aliyejibu alikuwa R. F. Cottrell, mhariri shupavu wa mawasiliano wa Review. Mwitikio wake wa papo hapo ulikuwa hasi kabisa:

> “‘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.

> "'Ndugu White ameomba wandugu wazungumze kuhusiana na pendekezo lake la kulinda mali ya kanisa. Sijui hasa ni hatua gani anakusudia katika pendekezo hili, lakini ninaelewa kwamba ni kuandikishwa kisheria kama mwili wa kidini. Kwa upande wangu, nadhani itakuwa kosa 'tujifanyie jina,' kwa kuwa hilo liko katika msingi wa Babeli. Sidhani kwamba Mungu angeidhinisha hilo.-Ibid., Machi 22, 1860.' Arthur White, Ellen G. White, juzuu ya 1, 420, 421."

James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.

James White alianza juhudi zake za kuwa kanisa mwaka 1860, na kanisa linawakilishwa na “lango”. Ellen White anasema haya kuhusu mwaka 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.

> "Mnamo mwaka 1860, kifo kilivuka kizingiti chetu na kuvunja tawi changa zaidi la mti wa familia yetu. Herbert mdogo, aliyezaliwa 20 Septemba 1860, alifariki 14 Desemba mwaka huo huo." Testimonies, juzuu ya 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.

Mwaka 1863, akina White pia walimpoteza mwana wao mkubwa. Baada ya kucheza na joto kumzidia, aliingia chumbani ambako chati za kitambaa ziliandaliwa na akalala usingizi juu ya vitambaa vilivyokuwa na unyevu vilivyotumika katika maandalizi ya chati hizo. Chati za 1843 na 1850 zinawakilisha misingi ya harakati za Millerite. Chati iliyotengenezwa mwaka 1863 inaonyesha kukataliwa kwa "mara saba" ya Walawi ishirini na sita kama ilivyowakilishwa awali juu ya meza mbili za Habakuki. Inawasilisha ujumbe wa msingi bandia.

> “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:

> Walipofika Topsham siku ya Ijumaa, Novemba 27, [1863], wazazi walikuta wana wao watatu na Adelia wakiwasubiri kwenye kituo. Walionekana wote kuwa na afya njema, isipokuwa Henry, ambaye alikuwa na mafua. Lakini Jumanne iliyofuata, Desemba 1, Henry alikuwa mgonjwa sana kwa nimonia. Miaka kadhaa baadaye Willie, mdogo wake kabisa, aliisimulia upya hadithi hiyo:

> ‘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.

> 'Wakati wazazi wao walipokuwa hawapo, Henry na Edson, chini ya usimamizi wa Ndugu Howland, walikuwa na shughuli nyingi wakipachika chati kwenye kitambaa, tayari kuuzwa. Walifanya kazi katika jengo la duka walilokodisha, takribani kizuizi kimoja cha barabara kutoka nyumbani kwa Howland. Hatimaye walipata mapumziko ya siku chache waliposubiri chati zitumiwe kutoka Boston. . . . Aliporudi kutoka matembezi marefu kando ya mto, yeye [Henry] kwa kutozingatia alijilaza na kulala juu ya vitambaa vichache vyenye unyevunyevu vilivyotumiwa kuwekea mgongo chati za karatasi. Upepo wa baridi ulikuwa ukivuma ukiingia kupitia dirisha lililokuwa wazi. Kutokujali huko kulisababisha mafua makali.' Arthur White, Ellen G. White, juzuu ya 2, 70.

In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.

Mnamo mwaka 1863, harakati za Wamillerite zilimalizika kwa kuundwa kwa kanisa na kukataliwa kwa kweli za msingi zilizowakilishwa juu ya vibao viwili vya Habakuki. Kiongozi mkuu, kama alivyoashiriwa na Hieli wa Betheli, alikuwa ameanza kazi ya kusimamisha malango mwaka 1860 na akapoteza mwanawe mdogo kwa kufanya hivyo. Mnamo 1863, chati bandia zikawa mahali pa kupumzikia ambapo mwana mkubwa wa Hieli alilala usingizi wa mchana. Akapatwa na baridi na akafa mwaka huohuo. Kifo chake kilihusishwa moja kwa moja na kulala juu ya chati ambazo wakati huo zilikuwa zikitengenezwa. Lakini chati iliyokuwa ikitengenezwa mwaka 1863 ilikuwa bandia ya msingi ambao Eliya, aliyewakilishwa na Miller, alikuwa ameusimamisha.

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.

Amri ya Yoshua dhidi ya kujenga upya Yeriko ilielezwa kwa neno "adjure." Inawakilisha kiapo na laana, na ni neno lilelile linalotafsiriwa kama "mara saba" katika Mambo ya Walawi ishirini na sita. Ni laana inayosindikiza ujumbe wa Eliya, na laana hiyo ilitekelezwa katika miaka 1860 na 1863 wakati Uadventisti wa Wamillerite ulipolijenga upya Yeriko kwa kuundwa kwa kanisa la kisheria na kukataliwa kwa jiwe la kujikwaza la Miller. Hiel alikuwa mtu wa Betheli, hivyo kwa njia ya kinabii ikisisitiza kwamba kazi ya Hiel ya kujenga upya Yeriko ni kazi ya kujenga kanisa.

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.”

"Laana" ya Yoshua ilitangazwa sambamba na hadithi ya vita vya Yeriko, vita ambavyo haviwezi kusimuliwa bila kutaja mara kwa mara "mara saba."

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.

Mnamo mwaka 1863, ujumbe wa Musa, au “kiapo” chake, kama ulivyowasilishwa na Eliya na kuwakilishwa na William Miller, ulisababisha “laana.” Ujumbe wa Musa na kazi ya Eliya vyote vilikataliwa. Eliya alirudi mwaka 1989, lakini hakuunganishwa tena na Musa hadi baada ya tarehe 11 Septemba 2001. Taarifa hiyo bado haijatetewa, lakini haiwezi kupingika.

> “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 kinyume na Mungu. Wanamsifu Kristo na mungu wa dunia hii kwa kinywa hicho hicho. Ijapokuwa wanadai kumkubali Kristo, wanamkumbatia Baraba, na kwa matendo yao husema, 'Si mtu huyu, bali Baraba.' Wote wanaosoma maneno haya, wajihadhari. Shetani amejigamba juu ya yale anayoweza kufanya. Anafikiria kuvunja umoja ambao Kristo aliomba upatikane katika kanisa lake. Anasema, 'Nitatoka niwe roho wa uongo kuwadanganya ninaoweza, kukosoa, kuhukumu, na kupotosha.' Mwana wa udanganyifu na shahidi wa uongo akikaribishwa na kanisa lililopata nuru kuu na ushahidi mwingi, kanisa hilo litatupa ujumbe ambao Bwana ametuma, na kupokea madai yasiyo na mantiki kabisa, na dhana za uongo na nadharia za uongo. Shetani anacheka upumbavu wao, kwa kuwa anajua ukweli ni nini.

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> Wengi watasimama kwenye mimbari zetu wakiwa na mwenge wa unabii wa uongo mikononi mwao, uliowashwa kutoka kwa mwenge wa jehanamu wa Shetani. Ikiwa mashaka na kutokuamini vitathaminiwa, wahudumu waaminifu wataondolewa kutoka kwa watu wanaodhani wanajua mengi. 'Lau ungelijua,' alisema Kristo, 'hata wewe, angalau katika siku hii yako, mambo yale yapasayo amani yako! lakini sasa yamefichwa machoni pako.'

> “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.

> Hata hivyo, msingi wa Mungu umesimama thabiti. Bwana anawajua wale walio Wake. Mhudumu aliye takaswa hapaswi kuwa na hila katika kinywa chake. Anapaswa kuwa wazi kama mchana, huru kutokana na kila doa la uovu. Huduma na vyombo vya habari vilivyotakaswa vitakuwa nguvu katika kuangaza nuru ya ukweli juu ya kizazi hiki kipotovu. Nuru, ndugu, tunahitaji nuru zaidi. Pigeni baragumu Sayuni; pigeni mbiu ya tahadhari katika mlima mtakatifu. Kusanyeni jeshi la Bwana, wakiwa na mioyo iliyotakaswa, ili wasikie atakalosema Bwana kwa watu Wake; kwa maana amezidisha nuru kwa wote watakaosikia. Na wawekwe tayari wakiwa na silaha na vifaa, nao waje vitani—kwa kumsaidia Bwana dhidi ya wenye nguvu. Mungu mwenyewe atafanya kazi kwa ajili ya Israeli. Kila ulimi wa uongo utanyamazishwa. Mikono ya malaika itaangusha mipango ya udanganyifu inayoandaliwa. Ngome za Shetani hazitashinda kamwe. Ushindi utaandamana na ujumbe wa malaika wa tatu. Kama vile Kamanda wa jeshi la Bwana alivyoangusha kuta za Yeriko, ndivyo watu wa Bwana waishikao amri zake watakavyoshinda, na maadui wote wapinzani watashindwa. Mtu yeyote asilalamike juu ya watumishi wa Mungu waliowajia na ujumbe uliotumwa kutoka mbinguni. Msiendelee kuwatafuta dosari, mkisema, 'Wana msimamo thabiti kupita kiasi; wanasema kwa nguvu mno.' Huenda wakasema kwa nguvu; lakini je, si jambo linalohitajika? Mungu atatia mshtuko masikioni mwa wasikilizaji ikiwa hawatazingatia sauti Yake wala ujumbe Wake. Atawashutumu wale wanaopinga neno la Mungu.

> “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.

> Shetani ameweka kila hatua iwezekanayo ili pasije kuja miongoni mwetu, sisi kama watu, chochote cha kutukemea na kutukaripia, na kutuhimiza tuyaondoe makosa yetu. Lakini kuna watu watakaobeba sanduku la Mungu. Baadhi watatoka miongoni mwetu; hawatalibeba tena sanduku hilo. Lakini hawa hawawezi kujenga kuta za kuizuia kweli; kwa maana itaendelea kusonga mbele na kupanda juu hadi mwisho. Hapo zamani Mungu amewainua watu, na bado anao watu wanaosubiri wakati ufaao, waliotayarishwa kutekeleza maagizo yake; watu watakaopenya vizuizi ambavyo ni kama tu kuta zilizopakwa chokaa isiyotiwa nguvu. Mungu anapowatia watu Roho Wake, watafanya kazi. Watatangaza neno la Bwana; watapaza sauti zao kama tarumbeta. Kweli haitapunguzwa wala kupoteza nguvu zake mikononi mwao. Watawaonyesha watu maasi yao, na nyumba ya Yakobo dhambi zao. Ushuhuda kwa Wahudumu, 409-411.

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