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# Elijah - Number Eight

Ylýas — Sekizinji San

Jericho

Ýeriho

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.

Gadymy göni manydaky Ysraýylyň başlangyjynda hem-de häzirki zaman ruhy Ysraýylyň başlangyjynda, Gyzyl deňziň geçelgesinde, soňra bolsa beýik lapykeçlikde, ahyrsoňy iň soňky synaga gelip ýeten yzygiderli ösüşli synaglaryň bir hatary başlandy. Sanlar kitabynda we Millerit taryhynda şol iň soňky synagyň şowsuz tamamlanmagy çöl içindäki sermenip gezmegiň başlangyjyny alamatlandyrýar.

> “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.

> “Dört yüz ýyl boýy imansyzlyk, närazylyk we pitne gadymy Ysraýyly Kengan ýurduna girmeginden mahrum etdi. Şol bir günäler häzirki Ysraýyly asmanyň Kengan ýurduna girmegini gijikdirdi. Bu iki ýagdaýyň hiç birinde-de Hudaýyň wadalarynda kemçilik bolmandy. Eýsem, Rebbiň Öz halkydygyny ykrar edýänleriň arasyndaky imansyzlyk, dünýewilik, özüni bagyş etmezlik we agzalalyk bizi bu günä we hasrat dünýäsi içinde şeýle köp ýyllap saklap gelen zatdyr.

> “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.

> “Ysraýyl ogullary ýaly, boýun egmezlik sebäpli bu dünýäde ýene köp ýyllap galmaly bolmagymyz mümkin; ýöne Mesihiň hatyrasyna, Onuň halky özleriniň nädogry hereketleriniň netijesini Hudaýa ýüklemek bilen günä üstüne günä goşmaly däldir.” 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.

Gadymy Ysraýylyň taryhynyň ahyrynda-da, başlangyçdaky ýaly, gadymy hakykatdaky Ysraýylyň Bawylonda ýesirlige alnyp gidilmegi bilen tamamlanan basgançaklaýyn synag prosesi bolupdy. Häzirki ruhy Ysraýylyň ahyrynda-da olar hem basgançaklaýyn synag prosesine duş gelerler. Şol proses Ýekşenbe güni baradaky kanun wagtynda Laodikiýaly Adventistleriň agdarylmagy bilen tamamlanýar. Gadymy Ysraýyl bilen bolşy ýaly, häzirki Ysraýyl hem ruhy Bawylon tarapyndan ýesirlige alnyp gidiler.

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.

1798-nji ýylda pygamberlik taýdan başlanan we 1863-nji ýylda resmi taýdan tamamlanan Millerit hereketi, 1989-njy ýylda başlanan hem-de adamzat üçin synag möhletiniň ýapylmagy we Mesihiň Ikinji Gelişi bilen tamamlanýan ýüz kyrk dört müňüň hereketiniň nusgasy bolup durýar. Millerit hereketiniň tamamlanmagy bilen üçünji perişdäniň gudratly hereketiniň gelmeginiň arasynda, kanuny taýdan hasaba alnan Laodikýa Ýedinji Gün Adventist buthanasynyň taryhy ýerleşýär.

> “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.

> “Sinai bilen Kadeşiň, Kengananyň araçäklerindäki, arasynda bary-ýogy on bir günlük ýol bardy; buludyň ahyrsoňy öňe tarap hereket etmek üçin alamat bermegi bilen, ysraýyl goşunlary şol görkli ýurda tiz wagtda girjekdiklerine bolan umyt bilen ýene-de ýoluny dowam etdirdiler. Ýehowa olary Müsürden çykaryp getirmekde gudratlar görkezdi; indi bolsa, Ony özleriniň Hökümrany hökmünde kabul etmäge resmi äht baglaşyp, Beýigiň saýlanan halky hökmünde ykrar edilenlerinden soň, nähili bereketlere garaşyp bilmezlerdi?” Ata-babalar we pygamberler, 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.

Olaryň gysga sapary ynamsyzlyklary we boýun egmezlikleri sebäpli kyrk ýyla uzady. Eger olar gulçulykdan güýçli halas edilişlerine daýanýan imany ýüze çykarsalardy, tiz wagtda Iordan derýasyndan geçip, Wada Berlen Ýere girerdiler. Şondan soň olaryň ilkinji päsgelçiligi, soňra Ýeşuwanyň üstlenen şol bir päsgelçiligi bolardy. Kyrk ýyldan soň göni manydaky Ysraýyl çölden çykyp Wada Berlen Ýere girdi, we Ýeriho olaryň ilkinji ädimi boldy; ol ynanýan her bir adam üçin gutulyşa alyp barýan Hudaýyň güýjüniň nyşany bolup durýar. Ýeriho, şeýle hem, 1863-nji ýylda Millerit hereketiniň ýüzbe-ýüz bolmaly bolan işiniň nyşanydyr, emma olar çölüň içine yza çekildiler. Ylýasyň nyşanlylygy Ýeriho nyşanlylygy bilen gönüden-göni baglanyşyklydyr, we Ylýasyň Ýeriho bilen taryhy baglanyşygyny göz öňünde tutmak öwredijidir.

> 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.

> Omriniň eden beýleki işleri we görkezen gudraty Ysraýyl patyşalarynyň taryhlary kitabynda ýazylgy dälmidir? Omri atalary bilen ýatdy, Samariýada jaýlandy; onuň ýerine ogly Ahap patyşalyk etdi. Ýuda patyşasy Asanyň otuz sekizinji ýylynda Omriniň ogly Ahap Ysraýyl üstünden patyşalyk etmäge başlady; Omriniň ogly Ahap Samariýada Ysraýyl üstünden ýigrimi iki ýyl patyşalyk etdi. Omriniň ogly Ahap Rebbiň nazarynda özünden öňküleriň hemmesinden beter ýamanlyk etdi. Nebadyň ogly Ýaroboamyň günälerinde ýöremegi ýeňil zat ýaly görüp, Sidonlylaryň patyşasy Etbagalyň gyzy Iýezabeli aýal edip aldy-da, gidip Baýala gulluk etdi we oňa sežde etdi. Samariýada guran Baýal ybadathanasynda Baýal üçin gurbanlyk sypasyny galdyrdy. Ahap buthana bagyny-da ýasady; Ahap özünden öňki Ysraýyl patyşalarynyň hemmesinden beter Ysraýyl Hudaýy Rebbi gazaplandyrmak üçin iş etdi. Onuň günlerinde beýtelly Hiýel Ýerihony gurdy: onuň binýadyny ilkinji ogly Abiramyň üstünde goýdy, derwezelerni bolsa kiçi ogly Segubyň üstünde dikdi; bu Rebbiň Nunyň ogly Ýeşuwa arkaly aýdan sözüne görä boldy. Gilgat ilatyndan bolan tişbeli Ylýas Ahaba şeýle diýdi: „Öňünde durýan Ysraýylyň Hudaýy Reb diridir, şu ýyllarda meniň sözüme görä bolmasa, ne çyg düşer, ne-de ýagyş ýagmaz“. 1 Patyşalar 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.

Ylýas pygamberiň Karmel dagynda Ahabyň we Izebeliň hudaýlary bilen bolan garşylaşygy, Ysraýylyň demirgazyk patyşalygynyň ýedinji patyşasynyň ýüz dönderişine jogap bolupdy; ol patyşa «özünden öň bolan Ysraýyl patyşalarynyň ählisinden beter Reb Ysraýyl Hudaýyny gazaplandyrmak üçin iş etdi». Şol bölekdäki “gazaplandyrmak” sözi, Sanlar kitabyň on dördünji babyndaky onunjy synag bilen alamatlandyrylan “gazaplandyryş gününe” salgylanmadyr. Ahabyň Hudaýy gazaplandyrmagy, Sanlar kitabyň on dördünji babyndaky on içalynyň ýaman habary netijesinde ýüze çykan on synagyň iň soňkusyny aňladýardy. Şonuň üçin bu, Millerit hereketi üçin iň soňky synagy we ýüz kyrk dört müň üçin iň soňky synagy aňladýar.

> 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.

> Şonuň üçin-de, Mukaddes Ruhyň aýdyşy ýaly: «Şu gün onuň sesini eşitseňiz, çöldäki synag gününde, gaharlandyryşdaky ýaly, ýürekleriňizi gataltmaň». Ýewreýler 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.

Ahabyň şekillendirýän pygamberlikdäki «öjükdiriliş gününde» pygamber Ylýas zerur bolsa, Hudaýyň Öz halkynyň gatnaşýan günälerinden toba etmegi üçin Ysraýylyň üstüne höküm-jesalary getirmegini dileg etdi.

> “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.’

> Ysraýyl halky kem-kemden Hudaýdan gorkusyny we Oňa bolan hormatyny ýitiripdi; ahyrynda Ýeşuwanyň üsti bilen gelen Onuň sözi olaryň öňünde hiç bir agrama eýe bolmady. “Onuň [Ahabyň] günlerinde beýtili Hiel Ýeriho şäherini gurdy; ol onuň düýbüni ilkinji ogly Abiram bilen goýdy we derwezelerini kiçi ogly Segub bilen dikdi — Rebbiň Nunyň ogly Ýeşuwa arkaly aýdan sözüne görä.”

> “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.

> Ysraýyl dönüklige ýüz urup barýarka, Ylýas Hudaýa wepaly we hak pygamber bolup galdy. Ol, ynamsyzlygyň we wepasyzlygyň Ysraýyl ogullaryny Hudaýdan çalt aýryp barýandygyny görende, onuň wepaly jany juda gam-gussa düşdi, we ol Hudaýyň Öz halkyny halas etmegi üçin doga etdi. Ol Rebbe ýalbardy: günä edýän halkyny bütinleý taşlamasyn, ýöne zerur bolsa höküm-sudlar arkaly olary toba gelmäge oýarsyn we günäde has hem öňe gitmäge ýol bermesin, şeýlelikde Onuň gaharyny getirip, bir millet hökmünde olary ýok etmegine sebäp bolmasyn.

> “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.’

> Rebbiň habary Ylýasa Ysraýylyň günäleri sebäpli çykarylan hökümleriniň paş edilmegini Ahaba ýetirmegi buýrup geldi. Ylýas Ahabyň köşgüne ýetýänçä gije-gündiz ýol ýöredi. Ol özüne kabul edilmegini soramady we resmi taýdan yglan edilmegine-de garaşmady. Ahap üçin bütinleý garaşylmadyk ýagdaýda, Ylýas adatça pygamberleriň geýýän gödek egin-eşiklerinde Samariýanyň haýran galan patyşasynyň öňünde peýda boldy. Ol çakylyşyksyz şeýle duýdansyz gelşi üçin ötünç hem soramady; gaýtam, ellerini asmana galdyryp, asmanlary we ýeri ýaradan diri Hudaýyň ady bilen Ysraýylyň başyna injek hökümleri dabaraly görnüşde tassyklady: “Meniň sözüme görä bolmasa, bu ýyllarda ne çyğ düşer, ne-de ýagyş.”

> “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.

> “Ysraýylyň günäleri sebäpli Hudaýyň hökmlerine degişli bu sarsdyryjy ýazgarmak, dinden çykan patyşanyň üstüne ýyldyrym urşy ýaly inip geldi. Ol haýranlykdan we gorkudan ysmaz ýaly bolup göründi; we haýran galmasyndan özüni dürsäp ýetişmänkä, Ylýas öz habarynyň täsirini görmäge-de garaşman, nähili duýdansyz gelen bolsa, şonça-da duýdansyz ýitip gitdi. Onuň işi Hudaýdan gelen bela sözüni aýtmakdy, we ol dessine çekildi. Onuň sözi asmanyň hazynalaryny gulplapdy, we olary täzeden açyp biljek ýeke-täk açar hem onuň sözi bolupdy.” 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.

Ysraýyl Ýeşuwanyň olara butparaz halklar bilen gatnaşmazlygy we Ýerihony hiç wagt gaýtadan gurmazlygy berk tabşyrandygyny unudypdy. Ýerihonyň söweşi Hudaýyň gudratynyň beýik bir beýany hem-de Öz halkyny Wada Berlen Ýere alyp barmak baradaky Hudaýyň wadasynyň nyşany bolan hem bolsa, Ýerihonyň özi bilen baglanyşykly bir günä, bir nälet we bir gutulyş hem bardy. «Günä» Ýerihonyň baýlygyna we täsirine göz dikip, olary tamakinlik eden Ahanyň günäsi idi; «nälet» bolsa, Ýerihony gaýtadan gurjak islendik adamyň üstündedi; jelep Rahap bolsa «gutulyşy» aňladýardy. Ahan Bawyllylaryň owadan donuny isleýärdi. Ol öz günäsini gizläp bilerin öýtdi; edil Adam bilen Howanyň injir ýapraklaryndan tikilen egin-eşik bilen öz günälerini gizlemäge synanyşyşy ýaly. Ahan Ýerihonyň aňladýan abadançylygyny isleýärdi, we ol Bawyl bilen baglanyşykly bolmagy arzuw edýärdi.

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.

Ýeriho dünýä üçünji perişdäniň habaryny ýetirmegiň işiniň nyşany hökmünde öňe sürülýär, emma ol dünýäni söýmek we oňa bil baglamak günäsi barada bir duýduryşy hem özünde saklaýar. Ýeriho nyşany, şeýle hem, Ýerihony täzeden gurmaga garşy aýdylan bir näleti özünde jemleýär; Rahab bolsa üçünji perişdäniň gaty sesli çagyryşy yglan edilende heniz hem Wawilonda bolup, ol ýerden çykýanlary aňladýar.

> “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.

> Ylýasyň wepaly jany gam-gussa batdy. Onuň gahary turdy, we ol Hudaýyň şöhraty ugrunda gabanjaňdy. Ol Ysraýylyň gorkunç ýüz dönderişe çümenini gördi. Hudaýyň olar üçin eden beýik işlerini ýadyna salanda bolsa, ol gaýgy we haýran galmakdan dolup-daşdy. Emma bularyň bary halkyň aglabasy tarapyndan ýatdan çykarylypdy. Ol Rebbiň huzuryna bardy we jany hasratdan gysylgan halda, eger gerek bolsa hökümler arkaly Öz halkyny halas etmegini Ondan ýalbaryp sorady. Ol Hudaýdan nankör halkyndan şeh we ýagyşy, asman hazynalaryny, saklamagyny ýalbaryp sorady, şeýlelikde ýüz dönderen Ysraýyl ýer ýüzüni suwarmak, baýlaşdyrmak we bol hasyl getirtmek üçin öz hudaýlaryna, altyndan, agaçdan we daşdan edilen butlaryna, güne, aya we ýyldyzlara biderek garaşsyn. Reb Ylýasa Onuň dogasyny eşidendigini we halky toba edip Özüne dolanýança, şeh bilen ýagyşy olardan saklajakdygyny aýtdy.

> “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.

> Hudaý Öz halkyny, daş-töweregindäki butparaz milletler bilen gatyşmakdan aýratyn gorapdy, olaryň ýürekleri duzaga düşürilmesin diýip; çünki iň gymmatly we özüne çekiji görnüşde bezelen baglyklar we mukaddes ýerler, ybadathanalar hem-de gurbanlyk sypalary, duýgulary ýoýup, halkyň aňynda Hudaýyň ornuny başga zatlaryň almagy üçin düzülipdi.

> “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.’

> “Ýeriho şäheri iň çenden çykýan butparazlyga bagyş edilipdi. Onuň ýaşaýjylary örän baýdylar, emma Hudaýyň özlerine beren ähli baýlyklaryny öz hudaýlarynyň sowgady hasap edýärdiler. Olar altyn-kümşe bolçulyk bilen eýediler; ýöne Siliň öň ýanyndaky adamlar ýaly, olar bozulypdylar we küpür aýdýardylar, özleriniň erbet işleri bilen gökleriň Hudaýyny masgaralap, gaharyny getirýärdiler. Hudaýyň hökmleri Ýeriho garşysyna oýandy. Ol bir gala bolupdy. Emma Rebbiň goşunynyň Serdarynyň Özi asmandan gelip, şäheriň üstüne ediljek hüjümde asman goşunlaryna ýolbaşçylyk etdi. Hudaýyň perişdeleri äpet diwarlary tutup, olary ýere ýykdylar. Hudaý Ýeriho şäheriniň näletlenmelidigini we Rahap bilen onuň öý halkyndan başga hemmeleriň heläk bolmalydygyny aýdypdy. Bular Rebbiň ilçilerine Rahabyň eden ýagşylygy sebäpli halas edilmelidiler. Rebbiň halka aýdýan sözi şeýle boldy: ‘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.’”

> “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.

> Hudaý Ýeriho babatda örän anyk görkezme berdi, halkyň şol ýerde ýaşaýjylaryň sežde eden zatlaryna höweslenip, ýürekleriniň Hudaýdan sowulmazlygy üçin. Ol Öz halkyny iň berk buýruklar bilen gorady; emma, Ýeşuwanyň dili bilen Hudaý tarapyndan berlen şol dabaraly tabşyryga garamazdan, Akan ol buýrugy bozmäge het etdi. Onuň tamakinligi ony Hudaýyň el degirmegi gadagan eden hazynalaryndan almaga iterdi, çünki olaryň üstünde Hudaýyň näleti bardy. Şol bir adamyň günäsi sebäpli Hudaýyň Ysraýyly duşmanlarynyň öňünde suw dek ejiz boldy.

> “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.’

> Ýuşa we Ysraýylyň ýaşululary agyr musallat içindedi. Reb Öz halkyna gaharlananlygy sebäpli, olar Hudaýyň sandygynyň öňünde iň çuň pesgöwünlilik bilen ýere ýykylyp ýatdylar. Olar Hudaýyň öňünde doga edip, agladylar. Reb Ýuşa şeýle diýdi: «Turuwer; näme üçin ýüzüň aşak şeýle ýatyrsyň? Ysraýyl günä etdi, Men olara buýran ähtimi-de bozdylar; hatda näletlenen zatdan alypdylar, ogurlapdylar, aldaw edipdiler, ony öz zatlarynyň arasyna-da goýupdylar. Şonuň üçin Ysraýyl ogullary duşmanlarynyň öňünde durup bilmediler, eýsem duşmanlarynyň öňünde yzlaryna döndüler; çünki olar näletlenendirler. Araňyzdan näletleneni ýok etmeseňiz, Men indi mundan beýläk siziň bilen bolmaryn».

> “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.

> «Maňa şeýle görkezildi: Hudaý bu ýerde Özüniň tabşyryklaryny tutýan halky diýip ykrar edýänleriň arasynda günä nähili garaýandygyny suratlandyrýar. Gadymy Ysraýyl ýaly, Onuň gudratynyň ajaýyp ýüze çykmalaryna şaýat bolmak bilen Hudaý tarapyndan aýratyn hormatlananlar, hatda şonda-da Onuň açyk görkezmelerini äsgermezlige salmaga het edip bilseler, Onuň gahar-gazabynyň nyşany bolarlar. Ol Öz halkyna boýun egmezligiň we günäniň Özi üçin aşa derejede ýigrençlidigini, olara ýeňil garalmaly däldigini öwretmek isleýär». Testimonies, 3-nji tom, 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.

Ýeriho baradaky hekaýa zalym we baý şäheriň göze görünýän güýjüne hem şöhratyna bil baglamazlyk barada duýduryşy öz içine alýar. Mukaddes Kitabyň pygamberliklerinde “şäher” patyşalyk diýmekdir, Ahan bolsa Wawilonyň lybasyny aldy. Pygamberlik taýdan lybas häsiýeti aňladýar, şonuň üçin “ahyret günlerinde” Ahanyň wawilon lybasyny gizlemegi ruhy Wawilonyň häsiýetine eýe bolmak baradaky gizlin islegi aňladýar. Ruhy Wawilonyň häsiýeti, ýa-da onuň keşbi, Birleşen Ştatlaryň döwlet bilen ybadathanany birleşdirende kowalaýan zadydyr.

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.

Millerçi hereketiniň ýaşlarynyň Graždan urşuna çagyrylmak mümkinçiligi bilen ýüzbe-ýüz bolup, hem-de guramaçylyk zerurlygyny ykrar edip, şol hereketiň ýolbaşçylary özleriniň hiç haçan özleşmeli bolmadyk baý milleti bilen hukuk taýdan baglanyşdylar. Hatda şol baý ýurduň Konstitusiýasy-da ybadathananyň döwlet bilen baglanyşykly bolmagynyň hiç haçan zerur däldigini göz öňünde tutup düzülipdi. Millerçi döwründe bar bolan we şu gün hem bar bolan denominasiýalar bardy; şol denominasiýalaryň käbiri hiç haçan Amerikanyň Birleşen Ştatlarynyň hökümeti bilen hukuk gatnaşyga girmedi, we olaryň şeýle gatnaşygy döretmezlik baradaky saýlawy öz degişli ybadathanalaryny guramaklaryna hiç bir babatda päsgel bermedi.

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.

Ýeşuw Jeriko söweşini alyp baranyndan köp wagt soň, Ahabyň döwründe, Akananyň ýüz dönderijiligi we Jerikonyň ýok edilşi baradaky ähli duýduryşlar Hudaýyň ýüz dönderen halky tarapyndan unudylypdy. Ylýas Hudaýa doga edip, zerur bolsa, Öz halkyny toba getirmek üçin Hudaýyň hökümleriniň amala aşyrylmagyny haýyş etdi. Malaky Köne Ähtiň soňky sözlerini ýazga geçirende, wada Rebbiň dünýäni nälet bilen urmagynyň çäginde goýulýar. Jeriko bilen baglanyşykly nälet, Jerikony täzeden gurjak islendik adamyň üstündedi. Nälet, Akan ýaly, Jeriko bilen baglanyşykly baýlyga we eşretlilige bil baglamak isleýän her kimiň üstündedi. Akananyň “günäsi” Bawil lybasyny geýmek baradaky gizlin, mukaddeslenmedik içki hyjuwy aňladýar. “Nälet” bolsa şol içki hyjuwlary amalda ýerine ýetirmek işine degişlidi.

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.

Milleriň habary öz döwri üçin Ylýas habarydy, Graždan urşy bolsa Ylýas habaryna ýoldaş bolýan hökmleri aňladýardy. Graždan urşunyň ortasynda, 1863-nji ýylda, Ýeşuwanyň muny etjek islendik adama degişli näleti baradaky jikme-jiklikleriň şaýatlyk edişi ýaly, Millerit Adventizmi Ýeriho şäherini täzeden gurdy.

> 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.

> Şol wagt Ýeşuwa olary ant içirip şeýle diýdi: «Ýerihonyň bu şäherini täzeden gurmaga galjak adam Rebbiň huzurynda näletli bolsun; onuň düýbüni ilkinji ogly bilen salar, onuň derwezelerini bolsa iň kiçi ogly bilen gurar». Ýeşuwa 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.

Ýeşuwanyň buýrugyndaky “ant içirdi” sözi hem ant, hem näletdir. Ýeşuwanyň buýrugyny bozsaň, näletlenersiň; ant saklasaň bolsa, bereket alarsyň. “Ant içirdi” diýip terjime edilen söz Levitler kitabynda ýigrimi altynjy bapda “ýedi gezek” diýip hem terjime edilýär. Musanyň ant we näleti, Danyýeliň dokuzynjy bapda beýan edişi ýaly, Ýeriho şäheriniň täzeden gurulmagy bilen baglanyşyklydyr.

> 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.

> Hawa, ähli Ysraýyl Seniň kanunyňy bozdy, hatda Seniň sesiňe gulak asmazlyk üçin ýüz öwrüp gitdi; şonuň üçin hem üstümize nälet ýagdyryldy, şeýle hem Hudaýyň hyzmatkäri Musanyň kanunynda ýazylan ant, çünki biz Oňa garşy günä etdik. Daniel 9:11.

Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.

Uayt opa: “Hudaý Ýerihon babatda örän anyk talap bildirdi, sebäbi halk ýaşaýjylaryň sežde eden zatlaryna maýyl bolup, ýürekleriniň Hudaýdan sowulmagyndan saklanmalydy.” Hudaý Ýerihonyň ýok edilmegini ýerine ýetirmekde örän anyk talap bildirdi; şonuň üçin-de Ahan arkaly aňladylan duýduryşy ýazga geçirmekde-de örän anyk talap bildirdi. Ol Ýerihony gaýtadan gurmak bilen baglanyşykly näleti ýazga geçirmekde hem, diwarlaryň ýykylyp düşürilmeginde ulanylan ylahy usullary kesgitlemekde hem seresap boldy.

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.

Bu, Rebbiň goşunynyň Serkerdesi hökmünde, Ýeriho şäheriniň diwarlaryny ýykyşmak üçin perişdelere görkezme beren hut Isadygy iň gürrüňsizdir; Hudaýyň Sözüniň içinde hiç bir zat tötänden edilmeýär. Emma bu ýagdaýda pygamber aýal bize şeýle diýýär: “Hudaý Ýeriho babatda örän anykdy.” Äht sandygy şäheriň daşyndan ýedi gün göterilip aýlanyldy, pygamberlikde bolsa bir gün bir ýyla deňdir. Bu ýörelge kyrk ýyllyk çöl sergezdanlygynyň başynda hasaba alyndy, şol kyrk ýylyň ahyrynda bolsa olar Ýerihony ýedi günläp gabap aýlandylar.

> 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.

> Ýurdy gözden geçiren günleriňiziň sanyna görä, ýagny kyrk gün üçin her güne bir ýyl hasap edilip, günäleriňizi kyrk ýyl göterersiňiz; şonda siz Meniň wadamy geri alşymy bilersiňiz. Sanlar 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.

Äht şäheriň daşyndan göterilip aýlanyp gezdirildi, ýedinji günde bolsa ol şäheriň daşyndan «ýedi gezek» aýlanyp geçirildi. Bu, Ýeriho şäheriniň Musanyň ant içişindäki «ýedi gezek» bilen baglanyşyklydygyna iki pygamberlik şaýatlygyny berýär. Hudaýyň äht halky ruhanylardyr, we ýedi ruhany ýedi surnaý çaldy.

> 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.

> Siz hem diri daşlar kimin ruhy bir öý, mukaddes ruhanylyk bolup bina edilýärsiňiz; Isa Mesih arkaly Hudaýa makbul bolan ruhy gurbanlyklary hödürlemek üçin. 1 Petrus 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.

Surna öz ýerleşen mazmunyna görä ýa duýduryş habaryny, ýa höküm-jezany, ýa-da mukaddes ýygnanyşyga çagyryşy aňladýar. Ahyrzamanda surna garawullar tarapyndan çalynmalydyr; edil öz taryhynda Milleritleriň çalşy ýaly. Ruhanylar Sionyň diwarlaryndaky surna çalýan garawullary aňladýar; olar Hudaýyň halkyna geljek höküm barada duýduryş berýärler, şol bir wagtyň özünde hem şol halky mukaddes ýygnanyşyga çagyrýarlar.

> 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.

> Sionda surna çalyň we Meniň mukaddes dagymda duýduryş sesi ýaňlansyn; ýurduň ähli ýaşaýjylary titresin; çünki Rebbiň güni gelýär, ol golaýlap gelendir… Sionda surna çalyň, agyz beklemegi mukaddes ediň, dabaraly ýygnak yglan ediň; halky ýygnap getiriň, jemagaty mukaddes ediň, ýaşululary üýşüriň, çagalary, emýänleri-de ýygnap getiriň; goý, öýlenýän ýigit öz otagyndan çykyp gelsin, gelin hem öz hüjresinden çyksyn. Rebbe hyzmat edýän ruhanylar eýwan bilen gurbanlyk sypasynyň arasynda aglasynlar-da: «Eý Reb, Öz halkyňy bagyşla, Özüňe miras bolanlary masgaraçylyga goýberme, bütpäre halklar olaryň üstünden hökümdarlyk etmesin; näme üçin halklaryň arasynda: “Olaryň Hudaýy nirede?” diýip aýtsynlar?» diýsinler. Ýoel 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!

Surna habary Illýas habarydyr. Ýuşuwa kitabynyň altynjy babyndaky “ýedi” sözüniň dürli ulanylyşlarynyň ählisi Lewiler ýigrimi altynjy bapda “ýedi gezek” diýip terjime edilen sözüň özi ýa-da onuň bilen baglanyşykly bir görnüşidir. Şeýle-de bolsa, Laodikiýaly ylahyýatçylaryň hödürleýän ertekiler nahary, Lewiler ýigrimi altynjy bapda “ýedi gezek” diýip terjime edilen sözüň diňe güýjüň dolulygyny, ýa-da kämilligini, ýa-da Milleriň “ýedi gezek” diýip terjime edilen söze san gymmatyny bermeginiň dogrudygyny inkär edýän başga bir akylsyz görnüşi aňladýandygyny öňe sürýär. Ruhanylar halky şäheriň daşyndan ýedi gezek aýlap gezdirdiler, Ýerihonyň daşyndan doly ýa-da bütinleý aýlap gezdirmediler. “Ýedi gezek” diýip terjime edilen söz san gymmatyny aňladýar!

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.

Ýeriho şäherinde halk gygyryp sesini çykaryp başlanda, bu Danieliň ikinji babynda eller arkaly däl-de, dagdan kesilip alnan, şekile urup ony döwüp-derbi-dagyn edýän ýüz kyrk dört müňüň belent sesli çagyryşyny aňladýardy.

> 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.

> Bu patyşalaryň günlerinde asmanyň Hudaýy hiç haçan ýykylyp ýok edilmejek bir patyşalygy gurar; bu patyşalyk başga halka berilmez, eýsem ol şol patyşalyklaryň hemmesini owratjak we ýok etjekdir, özi bolsa ebedilik durar. Çünki sen daşyň dagdan el degmezden kesilip alnandygyny, onuň demri, bürünji, palçygy, kümşi we altyny owratandygyny gördüň; beýik Hudaý patyşa mundan beýläk nämeleriň bolup geçjegini aýan etdi; düýş hakykatdyr, onuň ýorumu hem ygtybarlydyr. Daniel 2:44, 45.

God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.

Hudaý Ýerihoýda tapylan gymmatly metallary altyn, kümüş, bürünç we demir hökmünde sanap görkezmekde seresap bolupdyr. Pygamberlik taýdan palçyk Rahabyň mysalynda görkezilişi ýaly, Hudaýyň halkyny aňladýar. Ýerihoý bolsa, bir ýüz kyrk dört müňüň gaty sesli çagyryşy döwründe ähli ýer ýüzüniň patyşalyklarynyň soňuny aňladýar.

> 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.

> Emma ähli kümüş, altyn, bürünçden we demirden ýasalan gap-gaçlar Rebbe bagyşlanandyr; olar Rebiň hazynasyna getiriler. Ýeşuwa 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.

Ýeriho Wada Berlen ýurdy basyp almak işini aňladýar; bu bolsa üçünji perişdäniň kuwwatly hereketiniň işine mysal bolýar. Şol işe duýduryş, nälet, hem-de ruhanylykdan daşarda bolanlaryň — jelep Rahap bilen şekillendirilenleriň — halas edilmegi girýär.

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.

Ýeşuwanyň pygamberlikli “näleti” soňra Ahabyň we Ylýasyn günlerinde berjaý boldy. Ýerihony gaýtadan gurmak baradaky näletde muny eden adamyň Ýerihonyň derwezelerini guran wagty kiçi ogluny ýitirjekdigi, onuň düýbüni tutan wagty bolsa uly ogluny ýitirjekdigi anyk öňünden aýdylýardy. Ylýasyn döwründe betelli Hiýel şol pygamberligi berjaý etdi: ol derwezelerini guran wagty kiçi ogly öldi, düýbüni tutan wagty bolsa uly ogly öldi. Ylýas habary bilen baglanyşykly “nälet” Ýerihony gaýtadan gurmak işi arkaly şekillendirildi.

> 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.

> Ine, Rebbiň beýik hem gorkunç güni gelmezinden öňürti size pygamber Ylýasy ibererin; ol atalaryň ýüregini perzentlere, perzentleriň ýüregini hem atalaryna öwürer; ýogsam Men gelip, ýeri nälet bilen uraryn. Malakiýa 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.

Milleriň Ylýas baradaky habary bilen baglanyşykly bolan Millerçi taryhynyň näleti Ýeşuwa tarapyndan öňünden aýdylypdy we Ylýasyň hem-de Ahabyň döwründe ýerine ýetipdi.

> 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.

> Onuň günlerinde beýtelli Hiýel Ýeriho şäherini täzeden gurdy: onuň düýbüni ilkinji ogly Abiramyň hasabyna tutdy, derwezelerini bolsa iň kiçi ogly Segubyň hasabyna dikdi; bu Rebbiň Nunyň ogly Ýeşuwa arkaly aýdan sözüne görä boldy. 1 Patyşalar 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.

Ýeriho şäherini gaýtadan gurmagyň näleti, Hudaýyň Ýeriho diwarlaryny ýykmakda amala aşyran güýjüniň ýüze çykmagyndan aýry tutulyp bilinmez. Waýt uýam şeýle diýdi: “Onuň öz güýjüniň ajaýyp beýanyna şaýat bolmak hormatyna aýratyn mynasyp edilenler, gadymy Ysraýyl ýaly, soň hem Onuň açyk görkezmelerini äsgermezlige salmaga milt etseler, Onuň gazabyna duçar bolarlar.” Milleritler hut ýaňy Hudaýyň güýjüniň, Gije ýary gykylygy bilen öz iň ýokary nokadyna ýeten, ýüze çykmagyna gatnaşypdylar; emma olar Musanyň ýedi wagtlyk kasamyny ret etdiler, Danyýel hem ony Musanyň näleti hökmünde kesgitleýär.

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.

Hudaýyň Sözünde atlar häsiýetiň nyşanydyr, we Ýeriho şäherini täzeden guran adamyň ady, şeýle hem onuň uly we kiçi oglunyň atlary örän manylydyr. Hiel “güýç-kuwwatyň diri Hudaýy” diýmegi aňladýar we Hieliň diri Hudaýa eýeriji bolandygyny görkezýär. Onuň Betheli diýip tanadylmagy ony ýygnak bilen baglanyşdyrýar. Onuň ilkinji ogly Abiram “beýikligiň atasy” diýmegi aňladýar, ýagny belende göterilmek we ýokary galdyrylmak manysynda. Onuň kiçi ogly Segub bolsa “beýik” diýen manyny berýär, şeýle hem beýgeltmek we ýokary galdyrmak manysyny aňladýar. Bu üç adyň hemmesi Hudaýyň häsiýetiniň böleklerini görkezýär, emma olaryň berjaý eden pygamberlik sözleriniň baglamynda, olar Ýerihony ýykyp goýan Gudratygüýçli Hudaýdan özüni ýokary göterýän we özüni beýgeldýän bir adamy görkezýärler. Pygamberlikde “derweze” ýygnagy aňladýar.

> “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.

> “Pes göwünli, imanly jan üçin ýerdäki Hudaý öýi asmana eltýän derwezedir. Öwgü aýdymy, doga, Mesihiň wekilleri tarapyndan aýdylýan sözler — ýokardan bolan ybadathana, ýagny içine haram edýän hiç bir zadyň girip bilmejek şol has beýik ybadat üçin bir halky taýýarlamaga Hudaý tarapyndan bellenen serişdelerdir.” 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.

Ybadathana iş başlamagyň işi 1860-njy ýylda başlandy; muny Ellen Waýtyň agtygy Artur Waýt ýaly Adventist taryhçylar tassyklaýarlar.

> “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.

> Ellen Waýt ybadathana işlerini dolandyrmakda tertibiň zerurdygy barada ep-esli ýazyp we çap etdiripdi (seret: Early Writings, 97–104), hem-de Jeýms Waýt bu zerurlygy wagyzlarynda we Review žurnalyndaky makalalarynda ynanýanlaryň öňünde hemişe goýup gelipdi, şonda-da ybadathana herekete geçmäge haýal boldy. Umumy görnüşde beýan edilen zatlar oňat kabul edilýärdi, emma muny anyk gurluşly bir zada öwürmek meselesine gelnende garşylyk we oppozisiýa ýüze çykýardy. Jeýms Waýtyň fewral aýynda çap edilen gysga makalalary az sanly bolmadyk adamlary öz-özüne göwniýetmekden oýardy, we indi bu barada juda köp gürrüň edilýärdi.

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

> Miçiganda Waýt bilen bile iş alyp baran J. N. Loughborough ilkinji bolup jogap berdi. Onuň sözleri tassyklaýjydy, emma gorag häsiýetindedi:

> “‘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.’

> “‘Biri şeýle diýýär: eger emlägi kanun boýunça eýelemek üçin guramaşsaňyz, onda siz Wawilonyň bir bölegi bolarsyňyz. Ýok; men şoňa düşünýärin welin, emlägimizi kanun arkaly gorap biljek ýagdaýda bolmagymyz bilen, dini garaýyşlarymyzy goramak we mejbury ýerine ýetirmek üçin kanuny ulanmagymyzyň arasynda ep-esli tapawut bar. Eger ýygnak emlägini goramak nädogry bolsa, onda näme üçin şahslar üçin islendik emlägi kanuny taýdan eýelemek hem nädogry bolmaýar?—Review and Herald, 1860-njy ýylyň 8-nji marty.’”

> “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:

> “Jeýms Waýt öz beýannamasyny Review-da şeýle sözler bilen tamamlapdy: neşir işleriniň guramaçylyk taýdan ýola goýulmagynyň zerurlygy baradaky meseläni ýygnagyň öňünde goýup: ‘Eger kimdir biri biziň tekliplerimize garşy bolsa, onda halk hökmünde amal edip biljek meýilnamamyzy ýazyp iberseňiz hoşal bolardyk’ diýipdi.—Ibid., 1860-njy ýylyň 23-nji fewraly. Bu çagyryşa jogap bermek üçin meýdandaky gullukda işleýän ilkinji wagyzçy Review-nyň berk hem yzygiderli hat alyşýan redaktorlarynyň biri bolan R. F. Kottrel boldy. Onuň ilkinji reaksiýasy örän aç-açan otrisatel boldy:”

> “‘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.

> “Ak dogan White ýygnagyň emlägini üpjün etmek baradaky öz teklibi babatda doganlardan pikir aýtmagy sorady. Men onuň bu teklibinde takyk haýsy çäräni göz öňünde tutýandygyny anyk bilemok, ýöne meniň düşünişime görä, bu kanuna laýyklykda dini birlik hökmünde bellige alynmakdyr. Özüm barada aýtsam, meniň pikirimçe, bu özümize ‘at gazanmak’ bolar, çünki bu Bawilonyň düýbünde ýatan zatdyr. Men Hudaýyň muny makullajakdygyna ynanamok.—Şol ýerde, 1860-njy ýylyň 22-nji marty.” Arthur White, Ellen G. White, 1-nji tom, 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.

Jeýms Waýt 1860-njy ýylda ybadathanany döretmek ugrunda öz işine başlady, we ybadathana “derweze” bilen görkezilýär. Ellen Waýt 1860-njy ýyl barada şeýle diýýär.

> “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.

> “1860-njy ýylda ölüm biziň bosagamyzy atlap geçdi-de, maşgalamyzyň nesil daragtynyň iň ýaş şahajasyny döwdi. 1860-njy ýylyň 20-nji sentýabrynda doglan kiçijik Herbert şol ýylyň 14-nji dekabrynda aradan çykdy.” Testimonies, 1-nji tom, 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.

1863-nji ýylda Waýtlar özleriniň uly ogluny hem ýitirdiler. Ol oýnap, bedenini aşa gyzdyrandan soň, mata çyzgylarynyň taýýarlanan otagyna girip, şol çyzgylary taýýarlamakda ulanylýan çyg matalaryň üstünde biraz uklap galdy. 1843-nji we 1850-nji ýyllaryň çyzgylary Millerit hereketiniň binýatlaryny aňladýar. 1863-nji ýylda taýýarlanan çyzgy bolsa, Habakkugyň iki tagtasynda öň görkezilişi ýaly Levililer 26-daky “ýedi wagt” taglymatynyň ret edilişini aňladýar. Ol galp binýat habaryny öňe sürýär.

> “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:

> Noýabr aýynyň 27-si, anna güni, [1863] ene-atasy Topşama ýetende, wokzalda özleriniň üç ogly bilen Adelýanyň olara garaşyp durandyklaryny gördüler. Genri sowuklapdy, şondan başga olaryň hemmesi daşyndan seredeniňde sagdyn ýalydy. Emma indiki sişenbe güni, dekabr aýynyň 1-i, Genri öýken sowuklamasy bilen örän agyr ýagdaýdady. Ençeme ýyllardan soň, onuň iň kiçi dogany Willi bu wakanyň beýanyny täzeden düzüp berdi:

> ‘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.

> “Olaryň ene-atasy ýok wagtynda, Genri we Edson, Dogan Howlandyň gözegçiliginde, satuwa taýýar etmek üçin çyzgylary mata berkidip, yhlas bilen meşgullanýardylar. Olar Howlandlaryň öýünden takmynan bir kwartal uzaklykda ýerleşýän kärendesine alnan dükan jaýynda işleýärdiler. Ahyrynda, Bostondan çyzgylaryň iberilmegine garaşýarkalar, birnäçe gün dynç almaga mümkinçilik tapdylar.... Derýanyň boýunda uzak wagtlap pyýada gezelençden dolanyp gelenden soň, ol [Genri] pikir etmän, kagyz çyzgylaryň arkasy hökmünde ulanylýan birnäçe çyg matanyň üstüne gyşaryp uklap galdy. Açyk penjireden sowuk şemal urýardy. Bu oýlanyşyksyzlyk agyr sowuklamaga getirdi.’” Arthur White, Ellen G. White, 2-nji tom, 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.

1863-nji ýylda Millerit hereketi ybadathananyň döredilmegi we Habakkukyň iki tablisasynda görkezilen düýpli hakykatlaryň ret edilmegi bilen tamamlandy. Baş ýolbaşçy, Beýtelli Hiýel arkaly öňden şekillendirilişi ýaly, 1860-njy ýylda derwezeleri dikeltmek işine başlapdy we şony edenligi üçin iň kiçi ogluny ýitirdi. 1863-nji ýylda galp çyzgylar Hiýeliň uly oglunyň uklan ýerine öwrüldi. Ol sowuk aldy we şol ýylyň özünde aradan çykdy. Onuň ölümi şol wagt taýýarlanylýan çyzgylaryň üstünde uklamagy bilen gönüden-göni baglanyşyklydy. Emma 1863-nji ýylda taýýarlanylýan çyzgy, Miller arkaly şekillendirilen Ylýas dikeldip goýan binýadyň galpydy.

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.

Iýerihony täzeden gurmaga garşy Ýeşuwanyň emri “ant içirmek” sözi bilen beýan edildi. Bu söz hem ant, hem-de nälet manysyny aňladýar we Lewiler kitabynda ýigrimi altynjy bapda “ýedi gezek” diýip terjime edilen şol bir sözdür. Bu — Ylýas habary bilen ugurdaş bolan näletdir, we şol nälet 1860-njy ýylda hem 1863-nji ýylda Millerçi adventizmiň kanuny taýdan bir ybadathana guramasy hökmünde döredilmegi we Milleriň büdrüş daşy hökmünde bolan daşy ret edilmegi bilen Iýerihony täzeden guranda ýerine ýetirildi. Hiýel Beýtelidendi, şonuň üçin bu ýagdaý Hiýeliň Iýerihony täzeden gurmak işini ybadathana gurmak işi hökmünde pygamberlik taýdan aýratyn nygtaýar.

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.”

Ýeşuwanyň «näläti» Ýeriho söweşiniň wakasy bilen baglanyşyklylykda yglan edildi; bu söweşiň beýanı «ýedi gezek» diýen manyly aýratynlygy gaýta-gaýta agzaman gürrüň berlip bilinmez.

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.

1863-nji ýylda Ylýasyň ýetirşi ýaly görkezilen we Uilýam Miller tarapyndan wekilçilik edilen Musanyň habary, ýagny “anty”, “näläni” döretdi. Musanyň habary hem, Ylýasyň işi hem ret edildi. Ylýas 1989-njy ýylda gaýdyp geldi, emma 2001-nji ýylyň 11-nji sentýabryndan soňkuda çenli Musa bilen täzeden baglanyşdyrylmady. Bu maglumat entek goralmaly, ýöne ol pugta esaslydyr.

> “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.

> “Mukaddeslenmedik hyzmatkärler özlerini Hudaýa garşy goýýarlar. Olar Mesihe hem-de bu dünýäniň hudaýsyna bir demiň içinde öwgi aýdýarlar. Daşyndan Mesihe kabul edýän ýaly bolsalar-da, Barabbasy gujaklaýarlar we öz amallary bilen: «Bu Adam däl-de, Barabbas» diýýärler. Bu setirleri okaýanlaryň hemmesi seresap bolsun. Şeýtan özüniň näme edip biljekdigi barada magtanýar. Ol Mesihiň Öz ybadathanasynda bolsun diýip doga eden birligini dargatmagy göz öňüne tutýar. Ol: «Men çykyp giderin-de, aldap biljeklerimi aldamak, tankyt etmek, ýazgarmak we hakykaty galplaşdyrmak üçin ýalançy ruh bolaryn» diýýär. Goý, aldawyň ogly we ýalan şaýatlyk uly nur, uly subutnama alan ybadathana tarapyndan kabul edilsin, şonda ol ybadathana Rebbiň iberen habaryny ret eder-de, iň akyla sygmaýan tassyklamalary, ýalan çaklamalary we ýalan nazaryýetleri kabul eder. Şeýtan olaryň akmaklygyna gülýär, çünki ol hakykatyň nämedigini bilýär.”

> “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.’

> Köpler elinde ýalan pygamberligiň fakelini tutup, biziň minberlerimizde durarlar; ol fakel Şeýtanyň dowzah fakelinden tutaşdyrylandyr. Eger şübhe we imansyzlyk göwünlerde saklanylsa, onda özlerini juda köp bilýän hasap edýän halkyň arasyndan wepaly hyzmatkärler aýrylar. «Sen bilseňdi,» diýdi Mesih, «hiç bolmanda şu seniň günüňde parahatçylygyň bilen bagly zatlary! Emma indi olar seniň gözüňden gizlenendir.»

> “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.

> «Muňa garamazdan, Hudaýyň binýady mäkäm durandyr. Reb Özüne degişli bolanlary tanaýandyr. Mukaddes edilen hyzmatkäriň agzynda hiç hili hile bolmaly däldir. Ol gündiz ýaly açyk, her bir ýamanlyk tegmilinden azat bolmalydyr. Mukaddes edilen hyzmat we neşir işi bu ters nesliň üstüne hakykatyň nuruny saçmakda bir güýje öwrüler. Nur, doganlar, bize has köp nur gerek. Sionda kerene çalyň; mukaddes dagda duýduryş ýaňlandyryň. Rebbiň goşunyny, mukaddes edilen ýürekler bilen, Rebbiň Öz halkyna näme diýjekdigini eşitmek üçin ýygnalyň; çünki Ol eşitjekleriň hemmesi üçin nury artdyrdy. Olar ýaraglansynlar hem-de üpjün edilsinler, soňra söweşe — güýçlülere garşy Rebbe kömege çyksynlar. Hudaýyň Özi Ysraýyl üçin iş görer. Her bir ýalançy dil dymdyrylar. Döredilip durulýan aldawçy meýilnamalary perişdeleriň elleri agdarar. Şeýtanyň gala diwarlary hiç haçan üstün çykmaz. Ýeňiş üçünji perişdäniň habaryna ýoldaş bolar. Rebbiň goşunynyň Baştutany Ýeriho diwarlaryny ýykyş edişi ýaly, Rebbiň tabşyryklaryny ýerine ýetirýän halky hem üstün çykar, oňa garşy duran ähli güýçler bolsa ýeňler. Goý, hiç bir jan, özlerine asmandan iberilen habar bilen gelen Hudaýyň hyzmatkärlerinden zeýrenmesin. Indi mundan beýläk olardan kemçilik agtarmaly bolmaň, şeýle diýmäň: “Olar aşa berk aýdýarlar; olar juda ýiti gepleýärler.” Olar güýçli gürläp bilerler; ýöne bu zerur dälmi? Eger diňleýänler Onuň sesine ýa-da Onuň habaryna gulak asmasalar, Hudaý olaryň gulaklaryny şaňladar. Ol Hudaýyň Sözüne garşy duranlary ýazgarar.»

> “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.

> “Şeýtan halk hökmünde aramyza gelip, bizi ýazgarmak, käýinmek we ýalňyşlyklarymyzy goýup gitmäge çagyrmak üçin mümkin bolan her bir çäräni ulanyp, munuň hiç biriniň biziň aramyzda bolmazlygy üçin çäre gördi. Emma Hudaýyň sandygy göterjek bir halk bar. Käbirleri aramyzdan çykarlar we mundan beýläk sandygy götermezler. Ýöne bular hakykatyň öňüni böwetlemek üçin diwar gurup bilmezler; çünki ol ahyra çenli öňe we ýokary gitmegini dowam etdirer. Geçmişde Hudaý adamlary turuzdy, häzir hem Onuň buýrugyny ýerine ýetirmäge taýýar, amatly pursada garaşýan adamlary bar — diňe garylmadyk palçyk bilen suwalgan diwar ýaly bolan çäklendirmeleriň içinden geçip biljek adamlar. Hudaý Öz Ruhuny adamlaryň üstüne goýanda, olar işlärler. Olar Rebbiň sözüni jar ederler; seslerini surnaý ýaly galdyrarlar. Hakykat olaryň ellerinde kiçelmez we öz güýjüni ýitirmez. Olar halka öz günälerini, Ýakubyň öýüne bolsa öz etmişlerini görkezerler.” Testimonies to Ministers, 409–411.

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