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.
Dina awal Israél literal baheula jeung ogé dina awal Israél rohani modéren, dina pameuntasan Laut Beureum, sarta saterusna dina kuciwa anu gedé, dimimitian runtuyan ujian anu maju satapak demi satapak, anu tungtungna nepi ka ujian panungtungan. Gagalna ujian anu pamungkas éta dina kitab Bilangan jeung dina sajarah Millerite nandaan awalna pangumbaraan di padang gurun.
“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.
“Salila opat puluh taun, kateuercayaan, gegerendengan, jeung pambrontakan geus ngahalangan Israil baheula asup ka tanah Kanaan. Dosa-dosa anu sarua geus ngalambatkeun asupna Israil modéren kana Kanaan sawarga. Dina duanana hal, jangji-jangji Allah lain nu salah. Anu ngajaga urang tetep lila kénéh di ieu dunya pinuh ku dosa jeung kasedihan téh nya éta kateuercayaan, kadunyaan, teu dipasrahkeun sapinuhna ka Allah, jeung paséa di antara umat anu ngaku kagungan Gusti.”
“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.
“Urang bisa waé kudu tetep cicing di dieu, di ieu dunya, salila mangtaun-taun deui ku sabab teu nurut, sakumaha anu kaalaman ku urang Israil; nanging demi Kristus, umat-Na ulah nambahan dosa kana dosa ku nuduh Allah kana akibat tina kalakuan lampahna sorangan anu salah.” 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.
Dina ahir sajarah Israil baheula, sakumaha dina awalna aya hiji prosés pangujian anu lumangsung laun-laun, anu réngsé nalika Israil literal baheula dibawa kana panawanan di Babul. Dina ahir Israil rohani modéren, maranéhna ogé bakal nyanghareupan hiji prosés pangujian anu lumangsung laun-laun. Prosés éta réngsé nalika umat Advent Laodikea diruntuhkeun ku hukum Minggu. Saperti halna jeung Israil baheula, Israil modéren bakal dibawa kana panawanan ku Babul rohani.
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.
Gerakan Millerit anu mimiti sacara nubuatan dina taun 1798, sarta réngsé sacara resmi dina taun 1863, ngalambangkeun gerakan saratus opat puluh opat rébu anu dimimitian dina taun 1989 sarta réngsé dina panutupan mangsa pamariksaan manusa jeung Kadatangan Kristus anu Kadua. Di antara réngséna gerakan Millerit jeung datangna gerakan anu kuat tina malaikat katilu, aya sajarah garéja Advent Poé Katujuh Laodisea anu kadaptar sacara hukum.
“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.
“Jarakna ukur sabelas poe lalampahan hungkul anu ngabentang antara Sinai jeung Kadesh, di tapel wates Kanaan; sarta kalayan harepan yén maranéhna enggal asup ka tanah anu saé téh, balaréa Israél neruskeun deui lalampahanana nalika ahirna méga éta méré tanda pikeun maju ka hareup. Yéhuwa parantos ngalakukeun mujijat-mujijat dina ngaluarkeun maranéhna ti Mesir, sarta berkah naon atuh anu henteu tiasa dipiharep ku maranéhna ayeuna, sanggeus maranéhna sacara resmi ngadamel perjangjian pikeun narima Anjeunna jadi Panguasa maranéhna, sarta parantos diaku minangka umat pilihan ti Nu Maha Luhur?” Patriarchs and Prophets, 376.
Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.
Lalampahan maranéhna anu pondok tungtungna jadi opat puluh taun, ku sabab kateuercayaan jeung kalalaworakeun maranéhna. Lamun maranéhna némbongkeun iman anu dumasar kana pangluputan anu agung ti pangbudakan, maranéhna tangtu geuwat meuntas Walungan Yordan sarta asup ka Tanah Jangji. Halangan kahiji maranéhna sanggeus éta bakal sarua jeung halangan anu engké disanghareupan ku Yosua. Sanggeus opat puluh taun, Israil sacara harfiah ninggalkeun gurun keusik nuju ka Tanah Jangji, jeung Yerikho jadi léngkah kahiji maranéhna, sarta éta nangtung minangka lambang kakawasaan Allah pikeun kasalametan ka unggal jalma anu percaya. Yerikho ogé mangrupakeun lambang tina pagawéan anu kudu disanghareupan ku gerakan Millerite dina taun 1863, tapi maranéhna mundur deui ka gurun keusik. Perlambangan Élia pakait langsung jeung perlambangan Yerikho, sarta penting pisan pikeun mertimbangkeun patalina sajarah Élia jeung Yerikho.
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.
Ayeuna sesa lampah Omri anu dipigawe ku anjeunna, jeung kakawasaan anu dipintonkeunana, naha éta henteu kaunggel dina kitab babad raja-raja Israil? Tuluy Omri sare jeung karuhunna, sarta dikurebkeun di Samaria; jeung Ahab putrana ngarajaan gaganti anjeunna. Dina taun ka tilu puluh dalapan pamaréntahan Asa raja Yuda, mimiti Ahab putra Omri ngarajaan Israil; jeung Ahab putra Omri ngarajaan Israil di Samaria salila dua puluh dua taun. Ahab putra Omri nyieun kajahatan dina paningal PANGERAN, leuwih ti sakur anu saméméhna. Jeung kajadian, saolah-olah leumpang dina dosa-dosa Yerobeam putra Nebat téh perkara enteng pikeun anjeunna, anjeunna nyokot jadi pamajikan Izebel putri Etbaal raja urang Sidon, tuluy indit ngabdi ka Baal, sarta nyembah ka anjeunna. Anjeunna ngadegkeun altar pikeun Baal di imah Baal, anu geus diwangunna di Samaria. Jeung Ahab nyieun hiji rimbunan suci; jeung Ahab ngalakonan leuwih loba deui pikeun ngamurkaan PANGERAN Allah Israil batan sakabeh raja Israil anu saméméhna. Dina mangsana Hiel urang Betel ngawangun Yerikho: anjeunna nempatkeun pondasina ku Abiram cikalna, jeung masang gapurana ku Segub putra bungsuna, nurutkeun pangandika PANGERAN, anu diucapkeunana ku Yosua putra Nun. Jeung Elia urang Tisbe, anu kaasup pangeusi Giléad, ngadawuh ka Ahab, Demi PANGERAN Allah Israil anu jumeneng hirup, anu dipayuneun Mantenna sim kuring nangtung, moal aya ibun atawa hujan dina taun-taun ieu, iwal nurutkeun pangandika sim kuring. 1 Raja-raja 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.
Pasanggiri anu dipigawé ku Éliah ngalawan déwa-déwa Ahab jeung Isebel di Gunung Karmel téh minangka réspon kana murtadna raja katujuh karajaan kalér Israél, anu “ngalakukeun leuwih loba pikeun ngamurkakeun PANGERAN, Allah Israél, tibatan sakabéh raja Israél anu miheulaan anjeunna.” Kecap “ngamurkakeun” dina éta petikan ngarujuk kana “poé pameunteu” anu dilambangkeun ku ujian kasapuluh dina Bilangan opat welas. Pangamurka Ahab ka Allah ngagambarkeun ujian panungtungan tina sapuluh ujian anu timbul ku laporan jahat ti sapuluh mata-mata dina Bilangan opat welas. Ku kituna, éta ngagambarkeun ujian panungtungan pikeun gerakan Millerite jeung ujian panungtungan pikeun saratus opat puluh opat rébu.
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.
Ku sabab kitu, sakumaha anu diucapkeun ku Roh Suci, Poe ieu lamun maraneh rék ngadéngé sora-Na, Ulah ngakeraskeun haté maraneh, saperti dina mangsa pamarake, dina poé panggoda di gurun keusik. Ibrani 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.
Dina “poé pangbangkit amarah” nubuat anu dilambangkeun ku Ahab, nabi Élia ngadoa supaya lamun éta diperlukeun, Allah ngadatangkeun panghukuman ka Israél, sangkan umat-Na tobat tina dosa-dosa anu ku maranéhna keur dipilampah.
“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.’
Bangsa Israil laun-laun geus leungit rasa sieun jeung hormatna ka Allah nepi ka pangandika-Na ngaliwatan Yosua geus taya beuratna pikeun maranéhna. “Dina mangsa anjeunna [Ahab] hirup, Hiel urang Bétel ngadegkeun Yérikho; anjeunna nempatkeun pondasina ku Abiram, anak cikalna, sarta masangkeun panto-panto gerbangna ku Segub, anak bungsuna, luyu jeung pangandika PANGERAN, anu geus diucapkeun-Na ku jalan Yosua bin Nun.”
“While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.
“Salila Israél keur murtad, Élia tetep janten nabi Allah anu satia tur sajati. Jiwana anu satia kacida kalangenanana nalika anjeunna ningali yén kakurangpercaya jeung kasatiaan anu dikhianatan téh gancang misahkeun bani Israél ti Allah, sarta anjeunna ngadoa supaya Allah nyalametkeun umat-Na. Anjeunna nyuhunkeun kalayan sumanget sangkan Gusti henteu sagemblengna miceun umat-Na anu dosa, tapi sangkan Mantenna, ku hukuman-hukuman lamun perlu, ngahudangkeun maranéhna kana panobatan, sarta henteu ngantep maranéhna nuluykeun kana kalakuan dosa anu beuki ngaleuwihan, nepi ka ku kituna ngamurka ka Mantenna pikeun ngancurkeun maranéhna salaku hiji bangsa.”
“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.’
“Pangandika PANGERAN sumping ka Élia supaya anjeunna indit ka Ahab mawa panghukuman-panghukuman ti Mantenna ku lantaran dosa-dosa Israil. Élia ngalajengkeun lalampahan peuting jeung beurang nepi ka ngahontal karaton Ahab. Anjeunna henteu nyuhunkeun idin asup, sarta henteu ngantosan supaya diumumkeun sacara resmi. Teu disangka-sangka ku Ahab, Élia ngadeg di payuneun raja Samaria anu kagét, maké papakéan kasar saperti anu ilaharna dipaké ku para nabi. Anjeunna henteu nyuhunkeun hampura ku sabab kadatanganana anu ngadadak tanpa uleman; nanging, bari ngangkat leungeunna ka langit, anjeunna kalayan khidmat negeskeun demi Allah anu hirup, anu ngadamel langit jeung bumi, panghukuman-panghukuman anu bakal tumiba ka Israil: ‘Moal aya embun atawa hujan dina taun-taun ieu, iwal nurutkeun kana kecap abdi.’”
“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.
“Pangecam anu ngageunjleungkeun ieu ngeunaan hukuman-hukuman Allah ku lantaran dosa-dosa Israil murag ka raja murtad éta kawas halilintar. Anjeunna kaciri siga anu lumpuh ku kaheranan jeung ku kasieun; sarta saméméh anjeunna bisa pulih tina kagétna, Élia, tanpa nungguan ningali pangaruh pesenna, ngiles sakitu ngadadakna saperti waktu anjeunna datang. Pakasaban anjeunna nyaéta ngucapkeun firman cilaka ti Allah, sarta anjeunna geuwat undur. Kecapna geus ngonci pabandahan sawarga, sarta kecapna téh hiji-hijina konci anu bisa muka éta deui.” Testimonies, jilid 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.
Israil parantos mopohokeun yén Yosua kantos maréntahkeun ka maranéhna kalayan teges supaya ulah ngahiji atanapi pakait jeung bangsa-bangsa kapir, sarta supaya ulah pisan ngawangun deui Yerikho. Sanajan perang Yerikho téh mangrupa démonstrasi anu agung tina kakawasaan Allah sarta lambang jangji Allah pikeun mingpin umat-Na asup ka Tanah Perjangjian, aya ogé dosa, kutuk, jeung pangluputan anu pakait jeung Yerikho. ‘Dosa’-na nyaéta dosa Akan anu ngidam-ngidam kana kabeungharan jeung pangaruh Yerikho, ‘kutuk’-na tumiba ka saha waé anu ngawangun deui Yerikho, sedengkeun sundal Rahab ngawakilan ‘pangluputan’. Akan hayang kana jubah Babilonia anu éndah. Manéhna nyangka bisa nyumputkeun dosana, sakumaha Adam jeung Hawa narékahan nyumputkeun dosa maranéhna ku pakean tina daun kondang. Akan hayang kana kamakmuran anu dilambangkeun ku Yerikho, sarta manéhna miharep supaya pakait jeung Babul.
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.
Yeriho dipidangkeun minangka lambang pagawean mawa amanat malaikat katilu ka sakuliah dunya, tapi éta ogé ngandung hiji panggeuing ngeunaan dosa mikanyaah jeung ngandelkeun dunya. Lambang Yeriho ogé ngamuat hiji kutuk kana ngawangun deui Yeriho, sarta Rahab ngagambarkeun jalma-jalma anu masih aya di Babul anu kaluar nalika sora tarik malaikat katilu diproklamasikeun.
“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.
Jiwa Elia anu satia téh kasedih. Amarahna hudang, sarta anjeunna pinuh ku timburu pikeun kamulyaan Allah. Anjeunna ningali yén Israil geus kacemplung kana murtad anu matak pikasieuneun. Jeung nalika anjeunna nginget perkara-perkara agung anu geus dipilampah ku Allah pikeun maranéhna, anjeunna katumpurkeun ku kasedih jeung kahéran. Tapi sakabéh ieu geus kaliwat dipopohokeun ku kalolobaan jalma. Anjeunna sumping ka payuneun Gusti, sarta, kalawan jiwana dipulas ku kanyeri, nyuhunkeun kalayan pageuh supaya Anjeunna nyalametkeun umat-Na upama kudu ku jalan panghukuman. Anjeunna nyuhunkeun ka Allah supaya nahan embun jeung hujan ti umat-Na anu teu nyaho syukur, nyaéta perbendaharaan sawarga, sangkan Israil anu murtad téa néangan ka allah-allah maranéhna kalawan sia, ka brahala-brahala maranéhna tina emas, kai, jeung batu, ka panonpoé, bulan, jeung béntang-béntang, supaya nyiraman jeung ngabeungharan bumi, sarta nyababkeun éta ngahasilkeun kalimpahan. Gusti nyarios ka Elia yén Anjeunna parantos ngadangu pangeranana sarta baris nahan embun jeung hujan ti umat-Na nepi ka maranéhna baralik ka Anjeunna kalawan tobat.
“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.
“Alloh geus sacara husus ngajaga umat-Na sangkan henteu campur gaul jeung bangsa-bangsa panyembah brahala di sabudeureun maranéhna, supaya haté maranéhna ulah kabobodo ku rungkun-rungkun jeung tempat-tempat suci, kuil-kuil jeung altar-altar anu matak narik ati, anu ditata ku cara anu pangmahalna jeung pangngagoda, pikeun nyasabkeun pancaindera, nepi ka dina pikiran umat éta Alloh kaganti.”
“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.’
“Kota Yeriho dipasrahkeun kana brahala-brahala anu pangkaleuwihanana. Pangeusina kacida beungharna, tapi sagala kakayaan anu geus dipaparinkeun ku Allah ka maranéhna ku maranéhna dianggep minangka kurnia ti allah-allahna. Maranéhna boga emas jeung pérak kacida lobana; tapi, saperti jalma-jalma saméméh Banjir, maranéhna ruksak budi jeung ngahujat, sarta ngahina jeung ngamurkaeun Allah sawarga ku pagawéan-pagawéan jahatna. Panghukuman Allah geus digugah ngalawan Yeriho. Eta téh hiji benteng anu kuat. Tapi Panglima bala PANGERAN sorangan sumping ti sawarga pikeun mingpin bala sawarga dina nyerang kota éta. Malaikat-malaikat Allah nyekel tembok-tembokna anu gedé tur ngajugrugkeunana kana taneuh. Allah geus ngandika yén kota Yeriho kudu kena kutuk sarta sakumna kudu binasa iwal ti Rahab jeung sakulawargana. Ieu kudu disalametkeun ku lantaran kahadean anu dipintonkeun ku Rahab ka utusan-utusan PANGERAN. Pangandika PANGERAN ka eta umat nya éta: ‘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.
“Allah kalintang taliti dina perkara Yérikho, sangkan jalma-jalma ulah kabita ku hal-hal anu ku pangeusina geus dipuja, sarta sangkan haténa ulah dipalingkeun ti Allah. Mantenna ngajaga umat-Na ku parentah-parentah anu kacida tegasna; sanajan kitu, sanajan geus aya parentah anu pinuh ku kasucian ti Allah ku sungut Yosua, Akan wani ngalanggar. Karanjinganana nyurung manéhna nyokot tina banda-banda anu ku Allah dilarang ku anjeunna dipapakeun, sabab kutuk Allah aya dina eta barang-barang. Jeung ku sabab dosa ieu jelema, Israél milik Allah jadi lemah kawas cai di hareupeun musuh-musuhna.”
“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.’
“Yosua jeung para kokolot Israil aya dina kasangsaraan anu kacida beuratna. Maranéhna ngagolér di payuneun Peti Perjangjian Allah kalawan karendahan anu panghina-hinana, sabab PANGERAN bendu ka umat-Na. Maranéhna neneda jeung ceurik di payuneun Allah. PANGERAN nimbalan ka Yosua: ‘Hudang maneh; ku naon maneh ngagolér kitu bari nyarungkeb? Israil geus dosa, sarta maranéhna ogé geus ngalanggar perjangjian Kami anu ku Kami diparentahkeun ka maranéhna; sabab maranéhna malah geus nyokot tina barang anu kena kutuk, sarta geus maling ogé, geus nipu ogé, jeung geus nempatkeun éta di antara barang-barang maranéhna sorangan. Ku sabab kitu urang Israil teu bisa nangtung di hareupeun musuh-musuhna, tapi malik tonggong di hareupeun musuh-musuhna, lantaran maranéhna kena kutuk; sarta Kami moal nyarengan ka maranéh deui, iwal lamun maranéh ngamusnahkeun anu kena kutuk éta ti antara maranéh.’”
“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.
“Kuring geus dipintonkeun yén di dieu Allah ngagambarkeun kumaha Anjeunna nganggap dosa di antara jalma-jalma anu ngaku minangka umat-Na anu ngajaga parentah-parentah-Na. Jalma-jalma anu ku Anjeunna dipaparin kahormatan husus ku nyaksian pintonan-pintonan anu luar biasa tina kakawasaan-Na, saperti Israil baheula, sarta anu sanajan kitu masih waé wani ngalalaworakeun parentah-parentah-Na anu jelas, bakal jadi sasaran murka-Na. Anjeunna rek ngajar umat-Na yén kalalaworakeun jeung dosa téh kacida nganyenyeri ka Anjeunna sarta teu meunang dianggap enteng.” Testimonies, jilid 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.
Carita ngeunaan Yerikho ngamuat pangéling sangkan ulah ngandel kana kakuatan jeung kamulyaan anu katempo tina kota anu jahat tur beunghar. Dina nubuat Alkitab, hiji “kota” téh hiji karajaan, sarta Akan nyokot hiji jubah Babul. Dina harti profétis, jubah ngagambarkeun tabiat; ku kituna, dina “poé-poé panungtungan,” panyumputan jubah Babul ku Akan ngalambangkeun kahayang anu nyumput pikeun miboga tabiat Babul rohani. Tabiat, atawa gambar, Babul rohani téh nya éta anu dipikahayang ku Amérika Sarikat nalika éta ngahijikeun garéja jeung nagara.
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.
Nyanghareupan kamungkinan yén para nonoman tina gerakan Millerite bakal diwajibkeun milu kana Perang Sipil, sarta nyadar kana perluna organisasi, para pamingpin gerakan éta tuluy ngahiji sacara hukum jeung éta bangsa anu beunghar, anu sabenerna maranéhna henteu kungsi kudu nyaluyukeun diri ka dinya. Malah Konstitusi ti nagara anu beunghar éta sorangan netepkeun yén sabenerna henteu kungsi diperlukeun supaya hiji garéja dihijikeun jeung nagara. Aya sababaraha denominasi anu geus aya dina mangsa gerakan Millerite, anu nepi ka ayeuna kénéh masih aya; sawatara ti éta denominasi henteu kungsi asup kana hubungan hukum jeung pamaréntah Amérika Sarikat, sarta kaputusan maranéhna pikeun henteu ngadegkeun éta hubungan, henteu kungsi ku cara naon baé ngahalangan maranéhna pikeun ngatur garéja-garéjana séwang-séwangan.
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.
Lila sanggeus Yosua merangan di Yeriho, dina mangsa Ahab, sagala panginget ngeunaan murtadna Akan jeung karuksakan Yeriho geus dipopohokeun ku umat Allah anu murtad. Elia ngadoa ka Allah, nyuhunkeun sangkan, upama perlu, hukuman-hukuman Allah dilaksanakeun pikeun mawa umat-Na kana tobat. Nalika Maleakhi nyatet kecap-kecap panungtung tina Perjanjian Heubeul, jangji éta diteundeun dina kontéks Gusti nimpakeun kutuk ka dunya. Kutuk anu patali jeung Yeriho aya kana saha baé anu ngawangun deui Yeriho. Kutuk éta aya kana saha baé anu, saperti Akan, hayang ngandelkeun kabeungharan jeung kamakmuran anu patali jeung Yeriho. “Dosa” Akan ngalambangkeun kahayang batiniah anu nyumput, anu tacan disucikeun, pikeun maké jubah Babul. “Kutuk” téh ditujulkeun kana pagawéan ngalakonan kahayang-kahayang batiniah éta.
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.
Wawaran Miller teh pesen Elia keur jamanna, sarta Perang Sipil ngagambarkeun panghukuman-panghukuman anu nyarengan pesen Elia. Di tengah-tengah Perang Sipil dina taun 1863, Adventisme Millerit ngawangun deui Yerikho, sakumaha kasaksian ku rinci-rinci kutuk Yosua ka saha waé anu ngalakukeun kitu.
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.
Lajeng Yosua nimbalan aranjeunna dina waktu éta, saur-Na, “Dilaknat ku PANGERAN jalma anu hudang sarta ngawangun deui ieu kota Yeriho; dina anak cikalna manéhna bakal nempatkeun pondasina, sarta dina anak bungsuna manéhna bakal ngadegkeun panto-panto gerbangna.” Yosua 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.
Kecap “adjured” dina parentah Yosua téh ngandung harti sumpah sakaligus kutuk. Katakutuk lamun maranéh ngalanggar parentah Yosua, jeung meunang berkah lamun maranéh nyekel eta sumpah. Kecap anu ditarjamahkeun jadi “adjured” ogé ditarjamahkeun jadi “seven times” dina Imamat dua puluh genep. Sumpah jeung kutuk Musa, sakumaha ditepikeun ku Daniel dina pasal salapan, patalina jeung ngawangunna deui Yeriho.
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.
Sumuhun, sakumna Israil geus ngalanggar hukum-Mantenna, malah ku nyimpang, nepi ka maranéhna teu nurut kana sora-Mantenna; ku sabab eta, kutuk geus dicurahkeun ka kami, kitu deui sumpah anu dituliskeun dina hukum Musa, abdi Allah, ku sabab kami geus dosa ka Anjeunna. 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.
Ibu White ngadawuh, “Allah taliti pisan ngeunaan Yerikho, supaya umat ulah katepaan ku pesona barang-barang anu kungsi disembah ku pangeusina sarta haténa dipalingkeun tina Allah.” Allah taliti pisan dina ngalaksanakeun karuksakan Yerikho, ku sabab éta Anjeunna ogé taliti pisan dina nyatet pangéling anu dilambangkeun ku Achan. Anjeunna taliti dina nyatet kutuk anu patali jeung ngawangun deui Yerikho, sarta ogé taliti dina netepkeun taktik ilahi anu dipaké pikeun ngaruntuhkeun témbok-témbokna.
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.
Ieu téh tangtu pisan Yesus, minangka Panglima bala PANGERAN, anu maréntahkeun ka para malaikat supaya ngaruntuhkeun témbok Yérikho, sarta dina Firman Allah euweuh hiji-hiji ogé anu kajadian ku kabeneran bae; tapi dina ieu hal, nabi awéwé éta nyarios ka urang yén “Allah téh kacida talitina ngeunaan Yérikho.” Salila tujuh poé peti perjangjian diarak ngurilingan kota éta, sarta dina nubuatan sapoé téh sataun. Prinsip éta geus kacatet dina awal opat puluh taun pangumbaraan di padang gurun, sarta dina ahir opat puluh taun éta maranéhna ngurilingan Yérikho salila tujuh poé.
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.
Numutkeun jumlah poé nalika maranéh mariksakeun tanah éta, nyaéta opat puluh poé, sapoé pikeun sataun, maranéh bakal nanggung kajahatan maranéh, nyaéta opat puluh taun, sarta maranéh bakal nyaho putusna jangji Kami. Bilangan 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.
Salila tujuh poe Peti Perjangjian dibawa ngurilingan kota éta, sarta dina poe katujuh Peti éta dibawa ngurilingan kota éta “tujuh kali.” Ieu méré dua kasaksian nabi yén Yerikho aya patalina jeung “tujuh kali” tina sumpah Musa. Umat perjangjian Allah téh imam-imam, sarta tujuh imam niup tujuh tarompet.
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.
Aranjeun oge, minangka batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam anu suci, pikeun ngahaturkeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. 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.
Tarompet ngalambangkeun boh hiji pesen panggeuing, boh hiji hukuman, atawa hiji panggero kana panglawungan suci, gumantung kana kontéks tempat éta ayana. Dina poé-poé panungtungan, hiji tarompet kudu ditiup ku para pangawas, sakumaha éta ditiup ku kaum Millerit dina sajarah maranéhna. Para imam ngalambangkeun para pangawas dina témbok Sion anu niup tarompet, mapatahan umat Allah ngeunaan hiji hukuman anu bakal datang, bari sakaligus ogé ngagero jalma-jalma anu sarua éta kana hiji panglawungan suci.
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.
Tiup sangkakala di Sion, jeung disadaeun tanda panggeuing di gunung Kami anu suci; sing ngageter sakumna nu nyicingan éta tanah; sabab poé PANGERAN parantos sumping, sabab éta geus deukeut pisan … Tiup sangkakala di Sion, sucikeun hiji puasa, panggil hiji kumpulan raya anu suci: Kumpulkeun rahayat, sucikeun jamaah, himpunkeun para kokolot, kumpulkeun barudak, jeung anu keur nyusu kana dada: sing kaluar panganten lalaki ti kamarna, jeung panganten awéwé ti pangkengna. Sing para imam, para palayan PANGERAN, ceurik antara serambi jeung altar, sarta sing maranéhna nyebut kieu, “Hampura rahayat-Mu, nun PANGERAN, jeung ulah pasrahkeun pusaka-Mu kana panyawad, nepi ka bangsa-bangsa kapir maréntah ka maranéhna: ku naon maranéhna kudu nyebut di antara bangsa-bangsa, ‘Di mana Allah maranéhna?’” Joel 2:1, 15–17.
The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!
Pesen tarompét téh nyaéta pesen Élia. Sakabéh rupa-rupa pamakéan kecap “tujuh” dina Yosua pasal genep, nyaéta kecap anu sarua atawa turunan anu patali tina kecap anu ditarjamahkeun jadi “tujuh kali” dina Imamat dua puluh genep. Sanajan kitu, hidangan dongéng anu dibagikeun ku para teolog Laodikia ngaku yén kecap anu ditarjamahkeun jadi “tujuh kali” dina Imamat dua puluh genep ngan saukur ngagambarkeun kapenuhan kakawasaan, atawa kasampurnaan, atawa rupa-rupa variasi bodo séjén tina panolakan maranéhna yén Miller leres nalika nerapkeun hiji ajén numerik kana kecap anu ditarjamahkeun jadi “tujuh kali.” Para imam mingpin umat ngurilingan kota éta tujuh kali, lain sacara pinuh atawa lengkep ngurilingan Yérikho. Kecap anu ditarjamahkeun jadi “tujuh kali” ngawakilan hiji ajén numerik!
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.
Di Yérikho, nalika éta umat surak ngagorowok, hal éta ngawakilan sora tarik ti saratus opat puluh opat rébu, anu dipotong kaluar tina gunung lain ku leungeun dina Daniel pasal dua, anu nempas jeung ngarempag arca éta jadi ruksak.
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.
Jeung dina mangsa raja-raja ieu, Allah sawarga bakal ngadegkeun hiji karajaan, anu moal kungsi diruksak; jeung karajaan éta moal dipasrahkeun ka bangsa séjén, tapi éta bakal ngaremukkeun jeung ngabasmi sakabéh karajaan ieu, sarta éta bakal tetep nangtung salalanggengna. Ku sabab maneh nempo yén batu éta dipotong tina gunung kalayan henteu ku leungeun, jeung yén éta ngaremukkeun beusi, tambaga, taneuh liat, pérak, jeung emas; Allah Nu Mahaagung parantos nembongkeun ka éta raja naon anu bakal kajadian engké: sarta impian éta tangtu, jeung tafsirna pasti. 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.
Allah taliti dina nyatet logam-logam mulia anu kapanggih di Yerikho, nyaéta emas, pérak, tambaga, jeung beusi. Sacara profétis, taneuh liat ngalambangkeun umat Allah saperti anu dilambangkeun ku Rahab. Yerikho ngalambangkeun ahir sakumna karajaan dunya dina mangsa seruan tarik ti saratus opat puluh opat rébu.
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.
Tapi sakabéh pérak, jeung emas, jeung bejana tina tambaga jeung beusi, disucikeun pikeun PANGERAN; éta kudu diasupkeun kana perbendaharaan PANGERAN. Yosua 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.
Yérikho ngawakilan padamelan nalukkeun Tanah Jangji, anu ngalambangkeun padamelan gerakan perkasa tina malaikat katilu. Padamelan éta ngawengku hiji pangéling, hiji panyapa, jeung kasalametan pikeun jalma-jalma anu aya di luar kalungguhan kapamimpinan imam, sakumaha diwakilan ku awéwé palacuran, Rahab.
Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.
“kutuk” nubuatan Yosua engké kacumponan dina mangsa Ahab jeung Élia. Kutuk ngalawan ngawangun deui Yérikho ngandung ramalan anu husus yén jalma anu ngalakukeun éta bakal kaleungitan putra bungsuna nalika anjeunna ngadegkeun panto-panto gerbang Yérikho, sarta anjeunna bakal kaleungitan putra cikalna nalika anjeunna nempatkeun pondasina. Dina jaman Élia, Hiél urang Bétel ngalaksanakeun éta nubuat, sarta putra bungsuna maot nalika anjeunna ngadegkeun panto-panto gerbang, jeung putra cikalna maot nalika anjeunna nempatkeun pondasina. “Kutuk” anu patali jeung amanat Élia dilambangkeun ku pagawéan ngawangun deui Yérikho.
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.
Lalajo, Kami baris ngutus ka maraneh Elia nabi saméméh datangna poé PANGERAN anu agung jeung matak pikasieuneun: Jeung anjeunna bakal ngabalikkeun haté para bapa ka anak-anakna, jeung haté anak-anak ka para bapana, supaya ulah Kami datang sarta neunggeul bumi ku panyapa. Maleakhi 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.
Kutuk sajarah Millerite anu patali jeung amanat Éliah ti Miller geus diprediksi ku Yosua sarta digenepan dina mangsa Éliah jeung Ahab.
In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.
Dina mangsa anjeunna, Hiel urang Betel ngawangun Yeriho; dasar kota éta diteundeunana ku harga pupusna Abiram, anak cikalna, sarta panto-pantona dipasangna ku harga pupusna Segub, anak bungsuna, nurutkeun firman PANGERAN anu geus dikedalkeun-Na ku jalan Yosua bin Nun. 1 Raja-raja 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.
Kutuk ngawangun deui Yerikho teu bisa dipisahkeun tina nembongna kakawasaan anu ku Allah dipraktékkeun dina ngaruntuhkeun témbok Yerikho. Sister White nyarios, “Jalma-jalma anu ku Anjeunna geus sacara husus dipaparin kahormatan pikeun nyaksian pintonan-pintonan luar biasa tina kakawasaan-Na, saperti Israél baheula, sarta sanajan kitu masih waé wani teu ngindung kana parentah-parentah-Na anu écés, bakal jadi sasaran amarah-Na.” Kaum Millerit kakara milu dina nembongna kakawasaan Allah anu ngahontal puncakna dina Seruan Tengah Peuting, tapi maranéhna nolak sumpah tujuh kali ti Musa, anu ku Daniel ogé diidéntifikasi minangka kutukna 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.
Ngaran mangrupikeun lambang tina tabiat dina Firman Allah, sareng ngaran lalaki anu ngawangun deui Yerikho, babarengan jeung ngaran putra cikalna jeung putra bungsuna, ngandung harti anu kacida nerapkeunana. Hiel hartina Allah anu hirup tur perkasa, sarta nunjukkeun yén Hiel téh saurang pangikut Allah anu hirup. Kanyataan yén anjeunna diidentipikasikeun minangka urang Bétel ngaitkeun anjeunna jeung garéja. Abiram, putra cikalna, hartina bapa kaluhuran, dina harti dipaparin kamulyaan sarta diangkat luhur. Putra bungsuna, Segub, hartina luhur, sarta ngangkat jeung ngaluhungkeun. Katilu ngaran éta ngagambarkeun unsur-unsur tina tabiat Allah, tapi dina kontéks nubuat anu ku maranéhna digenepan, éta ngagambarkeun saurang lalaki anu keur ngangkat jeung ngaluhungkeun dirina sorangan saluhureun Allah Nu Mahakawasa anu parantos ngaruntuhkeun Yerikho. “Gerbang” dina nubuat ngagambarkeun hiji garéja.
“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.
“Pikeun jiwa anu handap asor tur percaya, imah Allah di bumi téh panto sawarga. Lagu pamuji, doa, kecap-kecap anu diucapkeun ku para wakil Kristus, nya éta sarana-sarana anu geus ditetepkeun ku Allah pikeun nyiapkeun hiji umat pikeun garéja di luhur, pikeun ibadah anu leuwih mulya, anu ka jerona moal aya nanaon anu najiskeun bisa asup.” Testimonies, jilid 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.
Mimiti pagawéan pikeun ngamimitian hiji garéja dimimitian dina taun 1860, sakumaha kasaksian ku para sajarawan Adventis saperti Arthur White, incu 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.
“Sanajan Ellen White geus nyerat jeung medalkeun tulisan anu cukup jembar ngeunaan kabutuhan katertiban dina ngatur padamelan gareja (tingali Early Writings, 97–104), sarta sanajan James White geus ngajaga sangkan kabutuhan ieu tetep aya di payuneun para pangagem dina pidato-pidato jeung artikel-artikel Review, gareja lalaunan dina ngaléngkah. Naon anu geus dipidangkeun dina istilah-istilah umum, ditarima kalayan hadé, tapi waktu éta kudu ditarjamahkeun kana hal anu sipatna ngawangun, timbul panolakan jeung pangacung-acungan. Artikel-artikel pondok James White dina bulan Pébruari ngagerakkeun henteu saeutik jalma tina kaayaan puas diri, sarta ayeuna loba pisan anu keur diomongkeun.”
“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, anu digawé babarengan jeung White di Michigan, nyaéta jalma kahiji anu ngaréspon. Kecap-kecapna sipatna satuju, tapi bari membela diri:”
“‘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.’
“‘Aya anu nyebut, lamun maranéh ngatur diri sangkan bisa nyekel hak milik nurutkeun hukum, maranéh bakal jadi bagian ti Babul. Henteu; kuring ngarti yén aya bédana anu kacida écésna antara urang aya dina kaayaan sangkan bisa ngajaga hak milik urang ku hukum jeung ngagunakeun hukum pikeun ngajaga sarta maksa panémbong agama urang. Lamun salah ngajaga harta banda garéja, naha lain salah ogé pikeun jalma-jalma hiji-hiji nyekel hak milik naon waé sacara sah?—Review and Herald, 8 Maret 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 parantos nutup kateranganana dina Review, ku nempatkeun perkara kabutuhan ayana organisasi pikeun kapentingan penerbitan di payuneun garéja ku kecap-kecap, ‘Upami aya anu ngabantah usul-usul kami, kersa maranéhna nyeratkeun hiji rancangan anu ku éta urang sabagé hiji umat tiasa meta?’—Ibid., 23 Pébruari 1860. Pangheulana ti antara para palayan anu nuju digawé di lapangan anu ngabales nyaéta R. F. Cottrell, saurang redaktur korespondén anu tangguh tina Review. Réaksi langsungna écés pisan négatif:”
“‘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.
“‘Sadérék White parantos nyuhunkeun ka para sadérék sangkan nyarios patalina jeung usul anjeunna pikeun ngamankeun harta banda garéja. Kuring henteu terang kalawan pasti léngkah naon anu dimaksad ku anjeunna dina saran ieu, tapi kuring ngartos yén maksudna nyaéta sangkan meunangkeun status badan agama anu dilegalkeun nurutkeun hukum. Pikeun diri kuring sorangan, kuring nganggap yén éta bakal salah lamun ‘ngajadikeun ngaran keur urang,’ sabab éta aya dina dasar Babul. Kuring henteu nyangka yén Allah bakal nyatujuan éta.—Ibid., 22 Maret 1860.” Arthur White, Ellen G. White, jilid 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 mimiti usahana pikeun ngajadikeun hiji garéja dina taun 1860, sarta garéja dilambangkeun ku “gerbang”. Ellen White nyarios kieu ngeunaan taun 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.
“Dina taun 1860 maot ngaléngkah ngaliwatan lawang imah urang, sarta megatkeun dahan pangngora tina tangkal kulawarga urang. Herbert leutik, anu lahir tanggal 20 Séptémber 1860, pupus tanggal 14 Désémber dina taun anu sarua.” Testimonies, jilid 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.
Dina taun 1863, kulawarga White ogé kaleungitan putra cikalna. Sanggeus ulin sarta awakna jadi kacida panasna, anjeunna asup ka kamar tempat bagan-bagan lawon disiapkeun, tuluy sare sakeudeung dina sababaraha lawon beueus anu dipaké pikeun nyiapkeun bagan-bagan éta. Bagan taun 1843 jeung 1850 ngawakilan pondasi gerakan Millerite. Bagan anu dijieun dina taun 1863 ngawakilan panolakan kana “tujuh kali” dina Imamat dua puluh genep sakumaha saméméhna geus diwakilan dina dua loh Habakuk. Éta nampilkeun hiji talatah pondasi palsu.
“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:
“Nalika dina Jumaah, 27 Nopémber [1863], kolotna nepi ka Topsham, maranéhna manggihan tilu putrana jeung Adelia keur ngantosan maranéhna di stasion. Kabéh katingalina dina kaayaan séhat, iwal ti Henry, anu keur katarajang pilek. Tapi dina Salasa saterusna, 1 Désémber, Henry gering pisan ku panyakit radang paru-paru. Taun-taun ti harita Willie, lanceuk pangbungsuna, ngarekonstruksi éta carita:”
‘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.
“Salila kolotna teu aya, Henry jeung Edson, dina pangawasan Brother Howland, kacida sibukna ngalampirkeun bagan-bagan kana lawon, sangkan siap dijual. Maranéhna digawé di hiji wangunan toko sewaan kira-kira sablok ti imah kulawarga Howland. Ahirna maranéhna meunang waktos reureuh salila sababaraha poé bari nungguan bagan-bagan dikirim ti Boston.... Sanggeus balik tina leumpang jauh sapanjang sisi walungan, anjeunna [Henry] kalayan teu dipikir heula ngagolér tuluy saré dina sababaraha lawon beueus anu dipaké pikeun ngajanggelekkeun bagan-bagan kertas. Angin tiris niup asup tina jandéla anu kabuka. Kaluputan ieu nyababkeun anjeunna katarajang pilek parna.” Arthur White, Ellen G. White, jilid 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.
Dina taun 1863, gerakan Millerite dipungkas ku kabentukna hiji garéja sarta ku panolakan kana kayaktian-kayaktian dasar anu digambarkeun dina dua loh Habakuk. Pamingpin utamana, sakumaha dilambangkeun ku Hiel urang Bétel, geus ngamimitian pagawean ngadegkeun panto-panto gerbang dina taun 1860 sarta kaleungitan putra bungsuna lantaran ngalakukeun éta. Dina taun 1863, bagan-bagan palsu jadi tempat pangreureuhan tempat putra cikal Hiel ngaringkuk sare. Anjeunna katibanan tiis sarta pupus dina taun anu sarua. Pupusna éta patali langsung jeung sare dina bagan-bagan anu harita keur diproduksi. Tapi bagan anu keur diproduksi dina taun 1863 téh nya éta palsuna tina pondasi anu ku Elia, anu dilambangkeun ku Miller, geus diadegkeun.
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.
Parentah Yosua pikeun ngalawan ngadegkeun deui Yerikho ditepikeun ku kecap “adjure.” Ieu ngawakilan hiji sumpah jeung hiji kutuk, sarta éta téh kecap anu sarua nu ditarjamahkeun jadi “tujuh kali” dina Imamat dua puluh genep. Éta téh kutuk anu ngiringan amanat Élia, sarta kutuk éta kajadian dina taun 1860 jeung 1863 nalika Adventisme Millerit ngadegkeun deui Yerikho ku ngabentuk hiji garéja anu sah sacara hukum jeung ku nampik batu sandungan Miller. Hiel téh urang Betel, ku kituna sacara profétis nekenkeun pagawean Hiel dina ngadegkeun deui Yerikho, minangka pagawean ngawangun hiji garéja.
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.”
“kutuk” Yosua diproklamasikeun patalina jeung carita peperangan Yeriho, hiji peperangan anu teu bisa dicaritakeun tanpa terus-terusan nyebut “tujuh kali.”
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.
Dina taun 1863, amanat atawa “sumpah” Musa, sakumaha ditepikeun ku Élia, sarta diwakilan ku William Miller, ngahasilkeun hiji “kutuk.” Boh amanat Musa boh pagawean Élia ditampik. Élia mulang dina taun 1989, nanging teu disambungkeun deui ka Musa nepi ka sanggeus 11 Séptémber 2001. Inpormasi éta can acan dibéla, tapi éta taya cacadna.
“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.
“Para palayan anu teu disucikeun keur ngaruntuykeun diri ngalawan Allah. Maranéhna muji Kristus jeung allah dunya ieu dina hiji hembusan anu sarua. Sanajan dina pangakuanana maranéhna narima Kristus, maranéhna nangkeup Barabbas, sarta ku lampahna maranéhna nyebut, ‘Lain Ieu Jalma, tapi Barabbas.’ Sing sakur anu maca ieu padalisan waspada. Iblis geus gumedé ku naon anu bisa dipigawéna. Manéhna nyangka bisa ngabubarkeun kasatunggalan anu dipidoakeun ku Kristus sangkan aya di jero garéja-Na. Manéhna nyebut, ‘Kuring bakal maju sarta jadi roh bohong pikeun nipu saha waé anu bisa ku kuring ditipu, pikeun nyalahkeun, jeung ngahukum, sarta ngabohongkeun.’ Sing anak tipu daya jeung kasaksian palsu dipiara ku hiji garéja anu geus ngabogaan cahaya anu gedé, bukti anu gedé, sarta éta garéja bakal miceun amanat anu geus dikirim ku Gusti, sarta narima panegesan-panegesan anu pangteu masuk akalna, ogé sangkaan-sangkaan palsu jeung tiori-tiori palsu. Iblis seuri kana kabodoanana, sabab manéhna terang naon ari bebeneran.”
“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.’
“Loba anu baris nangtung dina mimbar-mimbar urang bari nyekel obor nubuat palsu dina leungeunna, anu disulut tina obor naraka milik Iblis. Lamun karaguan jeung teu percaya dipiara, para palayan anu satia bakal dicabut ti antara jalma-jalma anu nyangka dirina nyaho kacida lobana. ‘Lamun engkau nyaho,’ saur Kristus, ‘nya éta ogé dina poe maneh ieu, perkara-perkara anu kaasup kana katengtreman maneh! tapi ayeuna eta disumputkeun tina panon maneh.’”
“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.
“Najan kitu, pondasi Allah tetep pageuh. Gusti uninga ka maranéhna anu kagungan-Na. Palayan anu geus disucikeun ulah aya kalicikan dina sungutna. Manehna kudu kabuka siga beurang, leupas tina unggal rereged kajahatan. Palayanan jeung percetakan anu disucikeun bakal jadi hiji kakuatan dina nyorotkeun cahaya bebeneran ka ieu turunan anu bengkok. Cahaya, dulur-dulur, cahaya deui anu ku urang diperlukeun. Tiup tarompet di Sion; guligahkeun alarem di gunung suci. Kumpulkeun pasukan Gusti, jeung hate anu disucikeun, supaya ngadangu naon anu ku Gusti rek didawuhkeun ka umat-Na; sabab Anjeunna geus nambahan cahaya pikeun sakumna anu daék ngadangu. Muga maranéhna dipersenjatai jeung diparabotan, tuluy maju ka peperangan—pikeun nulungan Gusti ngalawan anu perkasa. Allah sorangan bakal ngadamel pagawean pikeun Israil. Unggal létah bohong bakal dibungkem. Leungeun para malaikat bakal ngaruntuhkeun muslihat tipu daya anu keur diwangun. Benteng-benteng Iblis moal kungsi meunang. Kameunangan bakal marengan amanat malaikat katilu. Sakumaha Panglima pasukan Gusti ngaruntuhkeun tembok Yerikho, kitu deui umat Gusti anu nurut kana parentah-parentah-Na bakal meunang, sarta sagala unsur anu nentang bakal dikalahlakeun. Ulah aya saurang ogé anu ngeluh ngeunaan hamba-hamba Allah anu geus sumping ka maranéhna mawa amanat anu dikirim ti sawarga. Ulah deui neangan kasalahan dina diri maranéhna ku nyebut, ‘Aranjeunna teuing teges; omongan maranéhna teuing keras.’ Bisa jadi maranéhna nyarita tegas; tapi naha éta henteu diperlukeun? Allah bakal ngajadikeun ceuli para nu ngadangu ngagerendeng lamun maranéhna henteu nguping kana sora-Na atawa amanat-Na. Anjeunna bakal nganyatakeun hukuman ka jalma-jalma anu nolak pangandika Allah.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Iblis geus ngayakeun sagala rupa upaya anu mungkin sangkan teu aya nanaon anu datang di antara urang sabagé hiji umat pikeun nyarékan jeung negesan urang, sarta ngadesek urang supaya nyingkirkeun kasalahan-kasalahan urang. Tapi aya hiji umat anu bakal nanggung peti perjangjian Allah. Sabagian bakal kaluar ti antara urang, anu moal deui nanggung peti perjangjian. Tapi maranéhna moal bisa nyieun témbok pikeun ngahalangan bebeneran; sabab bebeneran bakal terus maju jeung naék nepi ka ahir. Baheula Allah geus ngagerakkeun jalma-jalma, sarta Anjeunna kénéh ngabogaan jalma-jalma anu meunang kasempetan, anu keur ngadagoan, anu geus disiapkeun pikeun ngalaksanakeun parentah-Na—jalma-jalma anu bakal nembus sagala pangwates, anu ngan ukur ibarat témbok anu dilabur ku moyok anu teu kacampur saimbang. Lamun Allah nempatkeun Roh-Na kana jalma-jalma, maranéhna bakal digawé. Maranéhna bakal ngumumkeun pangandika PANGERAN; maranéhna bakal ngagedékeun sorana kawas tarompet. Bebeneran moal dikurangan atawa leungit kakawasaanana dina leungeun maranéhna. Maranéhna bakal némbongkeun ka umat éta palanggaran-palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosana.” Testimonies to Ministers, 409–411.