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.
古代字面个以色列，以及近代属灵个以色列，伊拉起头个辰光，侪是从过红海开始，而后又临到大失望；从此展开一连串逐步推进个试验，末后总归达到最终个试验。《民数记》里向同米勒派历史里向，对末后一场试验个失败，正是旷野漂流开头个记号。
“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.
「因爲弗信、發牢騷、悖逆，古時个以色列人就俾關勒迦南地外頭四十年。相同个罪，也延遲了現代以色列進入天上迦南个辰光。兩樣事體裏，攏弗是上帝个應許有啥過失。實在是主所自稱个百姓中間个弗信、戀慕世界、弗曾奉獻自家，並且相爭相鬥，纔叫我伲多年仍舊留勒此個充滿罪惡同悲苦个世界裏。」
“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.
“阿拉或许还要为仔悖逆勿服，从而仍旧留勒箇世界浪向好多年，正像以色列子民一样；弗过为着基督个缘故，伊个百姓勿当拿仔自家错误行径所招来个后果，归罪于上帝，以致罪上加罪。”《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.
古以色列歷史到末了，像起頭一樣，有一個逐步進行个試驗過程；此過程到古代字面个以色列被擄到巴比倫辰光就告結束。到現代屬靈个以色列末了，伊拉同樣也要面對一個逐步進行个試驗過程。此過程到老底嘉个復臨信徒喺星期日法令之下被推翻个辰光就告結束。像古以色列一樣，現代以色列也要被屬靈个巴比倫擄去。
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年按先知預言起首、1863年正式結束个米勒派運動，乃係1989年起首、並喺人類恩典時期終結同基督第二次降臨時收煞个十四萬四千人運動个預表。喺米勒派運動个終結同第三位天使大有能力个運動來到之間，就係依法登記个老底嘉第七日安息日會教會个歷史。
“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.
西奈到迦低斯、近迦南边界之所在，不过只隔十一日路程；末后云彩一发前行之号令，以色列众军再起行程，正怀着快快进入彼个美地个盼望。耶和华领佢拉众人出埃及，已经施行了奇妙个作为；如今佢拉既正式立约，接受佢为伊拉个主宰，又蒙至高者承认为所拣选个子民，还勿是当可盼望何等个福分么？《先祖与先知》，第376页。
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.
佢拉短短个行程，因着伊拉个弗信搭弗顺服，结果变做四十年。假使伊拉曾显出一种根基于从奴役里得着大能拯救个信心，伊拉早就会过约但河，进入应许之地。此后伊拉头一个障碍，本来就会是后来约书亚所对付个同一个障碍。过了四十年，字面上个以色列离开旷野，进入应许之地；而耶利哥就是伊拉个头一步，伊也立做上帝拯救大能个表号，归于凡信个人。耶利哥也还是米勒派运动本该于1863年所要面对个工作个表号，不过伊拉退回到旷野里去了。以利亚个预表直接搭耶利哥个预表相连，而来考察以利亚搭耶利哥个历史联系，乃是有启发个。
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.
暗利其余个事迹，并伊所显出来个勇力，阿是勿记勒《以色列列王纪》里向么？暗利就归到列祖同眠，葬勒撒玛利亚；伊个儿子亚哈接续伊作王。 犹大王亚撒三十八年，暗利个儿子亚哈开始统治以色列；暗利个儿子亚哈勒撒玛利亚统治以色列，共二十二年。暗利个儿子亚哈勒耶和华眼前行恶，超过伊以前一切个人。伊行尼八儿子耶罗波安个罪，若还算小事一般，反倒娶西顿人王谒巴力个女儿耶洗别为妻，去事奉巴力，敬拜伊。伊勒撒玛利亚建造个巴力庙里，为巴力筑起祭坛。亚哈又造亚舍拉；亚哈惹以色列个上帝耶和华发怒，比伊以前一切以色列王更加厉害。 勒伊个日子里，伯特利人希伊勒重建耶利哥；伊立根基个辰光，丧掉大儿子亚比兰；安城门个辰光，丧掉小儿子西割，正如耶和华借嫩个儿子约书亚所讲个话。 基列寄居者当中个提斯比人以利亚，对亚哈讲：“我所侍立勒伊面前个以色列个上帝永生个耶和华起誓：这几年若勿照我个话，必定既呒露水，也呒落雨。”《列王纪上》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.
以利亞喺迦密山同亞哈並耶洗別諸神個場交鋒，乃係回應以色列北國第七位王个背道；聖經論及伊講：「所行个，比伊以前一切以色列諸王，更激動耶和華以色列个上帝發怒。」經文裡个「激動」，乃係指向「惹動之日」，即《民數記》十四章第十次試驗所表明者。亞哈對上帝个激動，表明因《民數記》十四章十個探子所報个惡信而引起个十次試驗中末後一次。故此，伊也表明米勒派運動个末後試驗，並一十四萬四千人个末後試驗。
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.
所以，正像圣灵所讲个：「今日，倘使侬哋听见伊个声音，就弗要硬着心，像喺惹伊发怒个辰光，喺旷野受试探个日子一样。」希伯来书 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.
㧯阿哈所表徵个先知性「激怒之日」里，先知以利亞禱告講，若有必要，上帝會降審判到以色列身上，叫伊个百姓會對佢拉所參與个罪當中悔改。
“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.’
以色列民对上帝个敬畏搭尊崇渐渐失落脱，甚至于祂藉约书亚所讲个话，勒拉心里也呒没分量。‘亚哈在位个辰光，有伯特利人希伊勒重建耶利哥；照耶和华藉嫩个儿子约书亚所讲个话，立根基个辰光，伤脱伊个长子亚比兰；安城门个辰光，伤脱伊个幼子西割。’
“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.
「當以色列背道離棄个辰光，以利亞仍舊做上帝忠信真實个先知。伊看見不信佮不忠快快將以色列子民從上帝該面前隔開，伊忠誠个心靈就大大憂傷，故此伊祈求上帝拯救伊个百姓。伊懇切哀求主，弗要全然棄絕伊有罪个百姓；若有必要，就用審判激動伊拉悔改，弗容伊拉喺罪裡向前走到更加厲害个地步，致使伊拉激動主个忿怒，叫主毀滅伊拉做一個國。」
“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.’
耶和华个信息临到以利亚，叫伊去见亚哈，因以色列个罪，宣告主审判个斥责。以利亚日夜赶路，直到来到亚哈个宫殿。伊勿求通报，也勿等正式引见。亚哈全然勿曾料着，以利亚就着先知素常所穿个粗衣裳，站勒撒马利亚惊愕个王面前。伊对自家无邀而来、骤然显现，并无半句致歉；却举起双手向天，凭着永生个上帝——就是创造天地个主——郑重宣告将要临到以色列个审判：“这几年必勿降露，也勿落雨，惟照我个话。”
“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.
“因着以色列个罪，上帝审判个箇种惊人申斥，像霹雳一样打勒背道个王身上。伊看上去像是因惊骇搭恐惧而僵住了；还等伊从震惊里向恢复过来之前，以利亚并弗停等着看自家信息个效果，就像伊来时一样忽然消失了。伊个工作，就是传讲上帝降祸个话语，故此伊立时退去。伊个话语曾锁住天上个宝藏，而伊个话语也是唯一能再打开伊拉个钥匙。”《Testimonies》卷三，273。
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.
以色列人已经忘记，约书亚曾严严命令伊拉，弗可同异邦列国结交，并且永勿重建耶利哥。耶利哥一战固然是上帝大能个极大彰显，也是上帝应许引领伊拉子民进入应许之地个表征；然而，附着于耶利哥个，也有罪、有咒诅，并有拯救。所谓“罪”，就是亚干个罪；伊贪恋耶利哥个财富并其势力。所谓“咒诅”，就是临到凡重建耶利哥之人个咒诅。至于妓女喇合，则表明“拯救”。亚干贪爱那件华美个巴比伦衣袍。伊想伊个罪能够遮掩，正如亚当同夏娃曾用无花果树叶编作衣裳，要遮掩伊拉个罪一样。亚干贪图耶利哥所表征个昌盛，并且伊巴望同巴比伦有所牵连。
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.
耶利哥乃係傳揚第三位天使信息與世界之工作个一箇表號，然而伊也帶有一箇警告，就是愛慕並倚靠世界个罪。耶利哥个表號裡向也包含重建耶利哥之咒詛；喇合則表明那些仍舊在巴比倫之中、及至第三位天使个大聲呼喊宣告之時出來个人。
“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.
以利亚忠信个灵魂忧伤弗堪。伊个义愤发作，且为着上帝个荣耀发热心。伊看见以色列陷落勒可怕个背道之中。伊一想到上帝曾为伊拉行过个大事，就悲痛惊骇，几乎担当弗起。然则，这一切，大多数百姓竟都忘记了。伊来到主面前，灵魂因极大痛苦而被绞榨，恳切祈求主拯救祂个百姓，若必须借着审判也要施行。伊恳求上帝，向彼班忘恩负义个百姓止住露水搭雨水，就是天上个宝藏；叫背道个以色列徒然仰望伊拉个神明、伊拉个金木石头个偶像，并日头、月亮搭星宿，想要伊拉浇灌土地，使地肥沃，多多出产。主对以利亚讲，祂已经听见伊个祈祷，且要向祂个百姓止住露水搭雨水，直到伊拉悔改归向祂。
“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.
“上帝曾特别看顾伊个子民，免得伊拉搭四围拜偶像个列国相混杂，恐怕伊拉个心会受迷惑；因为那些诱人个树林搭神龛、庙宇搭祭坛，都用极其奢华、媚人个样式陈设摆布，为要败坏人个感官，叫上帝在百姓个心里受替代。 ”
“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.’
“耶利哥城委實歸於極奢侈个偶像崇拜。城裡个居民極其富有，弗過上帝所賜畀伊拉个一切財富，伊拉攏看作是伊拉諸神个賞賜。伊拉金銀豐盛有餘；然而，像洪水以前个人一樣，伊拉敗壞褻瀆，藉着伊拉邪惡个行為羞辱天上的上帝，激動伊个忿怒。上帝對耶利哥个審判興起了。此城原是個堅固个營壘；但耶和華軍隊个元帥親自從天降臨，率領天軍攻打該城。上帝个天使捉牢那巨大个城牆，將其拉倒於地。上帝曾講過，耶利哥城當受咒詛，眾人都要滅亡，惟有喇合及伊一家應當存活。伊拉得救，是因為喇合恩待了耶和華个使者。耶和華對百姓个話是：『至於儂拉，務要格外謹慎，遠離那當滅之物，免得儂拉取了當滅之物，自己便成了當咒詛个，又使以色列个營受咒詛，並且連累了伊。』『當時約書亞叫伊拉起誓，講：有興起重建這耶利哥城个人，佇耶和華面前，該受咒詛；伊立根基个時候，必喪長子；安城門个時候，必喪幼子。』”
“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.
「上帝對耶利哥格外謹嚴，免得百姓受其居民所敬拜之物所迷惑，致使伊拉個心偏離上帝。伊藉著極其明確個命令保守伊個百姓；然而，雖然有約書亞奉上帝之口所傳個莊嚴禁令，亞干仍竟敢越犯。伊個貪婪，引伊取了上帝所禁止伊觸摸個財物，因為上帝個咒詛臨到其上。也正因為此人個罪，上帝個以色列人在仇敵面前軟弱如水。」
“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.’
「約書亞搭以色列个眾長老，陷勒極大个苦難裡。因爲主向伊个百姓發怒，伊拉就用極卑微个樣式，俯伏勒上帝个約櫃前。伊拉勒上帝面前禱告哭泣。主對約書亞講：『儂起來；爲啥還這樣面伏勒地上？以色列犯了罪，也違背了我所吩咐伊拉个約；因爲伊拉竟拿了當滅个物，也偷竊，也行詭詐，還把該樣物混勒自家个物件當中。所以以色列子民弗能立定勒伊拉个仇敵面前，反倒背轉身去對著伊拉个仇敵；因爲伊拉成了當滅个。我弗再搭儂拉同在，除非儂拉從儂拉中間除滅當滅个物。』」
“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.
“我蒙指示，看见上帝在此说明：伊是用啥个眼光来看待罪，特别是在那些自称是伊守诫命子民当中个罪。那些蒙伊格外尊荣、得以见证伊权能奇妙彰显个人，像古时个以色列一样，若还敢无视伊明明个指示，就要成为伊忿怒个对象。伊是要教导伊个子民：悖逆搭罪在伊看来是极其可憎个，断断不可轻忽看待。”《Testimonies》卷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.
耶利哥个事体里向，包含一条警戒：弗要信靠恶人并富庶之城所显出来个势力搭荣耀。圣经预言里个“城”，就是一个国度；亚干拿了一件巴比伦衣裳。按预言个表号，衣裳代表品格，所以到“末后个日子”，亚干私藏巴比伦衣裳，就代表一种隐而勿露个欲望，要占有属灵巴比伦个品格。属灵巴比伦个品格，亦就是其形像，正是美国当其将教会搭国家结合起来辰光所贪恋个。
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.
面對米勒派運動青年可能會被徵召參加內戰個層可能，並且認識著組織個需要，該運動個領袖就同伊拉永弗該同化個富足國家建立了法律上個聯繫。就是該富足國家個憲法本身也定明，教會向來弗必同國家發生聯繫。米勒派時期存在個一些宗派，到今朝還存在；其中有些宗派從來弗曾同美國政府進入法律關係，而伊拉揀選弗建立該種關係，從來也弗曾以任何方式妨礙伊拉組織各自個教會。
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.
到約書亞攻打耶利哥之後過了許久，到了亞哈的時代，上帝背道的子民早已忘卻亞干叛道並耶利哥毀滅一切警告。以利亞向上帝禱告，求告說，若有必要，便求上帝施行祂的審判，好使祂的子民悔改。當瑪拉基記下舊約最後的話語時，所賜的應許乃是置於主以咒詛擊打世界的背景之中。那與耶利哥相連的咒詛，乃是臨到一切重建耶利哥的人。那咒詛也臨到一切像亞干一樣，貪戀並倚靠與耶利哥相連之財富與豐裕的人。亞干的「罪」，乃是表徵那隱藏、未經成聖、內在之慾望，要穿上巴比倫衣裳。那「咒詛」則是為著把這些內在慾望付諸行動之作為。
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.
米勒个信息，是伊莱贾在伊辰代个信息；南北战争就代表陪伴伊莱贾信息而来个审判。到南北战争当中个1863年，米勒派复临信仰重建了耶利哥，正如约书亚对于任何这样做个人所发个咒诅之细节所见证个一样。
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.
约书亚当时叫伊拉咒起誓，讲：「凡有人㗚耶和华面前起来重造此城耶利哥个，必受咒诅；伊立根基个辰光，必伤伊个长子；安城门个辰光，必伤伊个幼子。」约书亚记 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.
約書亞个命令裏向，「叫伊等起誓」隻個詞，同時包含誓言搭詛咒个意思。若違背約書亞个命令，就受詛咒；若守牢所起个誓，就得福分。譯做「叫伊等起誓」个隻個詞，勒《利未記》二十六章裏向，也譯做「七次」。摩西个誓言搭詛咒，照但以理勒第九章所講，係搭重建耶利哥連牢个。
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.
是的，以色列众人都犯了你的律法，偏离不从你的声音；所以咒诅倾倒在我们身上，并那写在 神仆人摩西律法中的誓言，也临到我们，因为我们得罪了他。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.
怀爱伦姐妹曾讲：“上帝对于耶利哥之事极其郑重，免得百姓受那地居民所敬拜之物所迷惑，致使渠拉个心偏离上帝。”上帝在成就耶利哥个毁灭之事上极其郑重，因此，祂在记载亚干所表明个警戒时，也极其郑重。祂谨慎记下与重建耶利哥相关个咒诅，也谨慎说明为使城墙倒塌所采用个神圣策略。
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.
实在就是耶稣，作为耶和华军队个元帅，指挥天使使耶利哥个城墙倒下来；上帝个圣言里向来呒没一件事体是偶然发生个，毋过喺此一件事上，我伲看见女先知告诉我伲：“上帝对耶利哥是非常讲究个。” 约柜绕城抬了七日，而喺预言里，一日就是一年。此个原则喺旷野漂流四十年个起头已经记下来，到此四十年个末了，伊拉又绕耶利哥七日。
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.
照恁哚探查彼地个日数，共四十日，一日顶一年，恁哚要担当自家个罪孽，共四十年；恁哚就会晓得我个弃绝。民数记 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.
約櫃連續七日繞城而行；到第七日，又繞城「七次」。此就提出兩個預言性的見證，表明耶利哥與摩西誓言所講個「七次」有關聯。上帝立約个子民乃是祭司，而七個祭司吹響七枝號角。
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.
爾等也像活石一樣，給建造成屬靈个屋，一個聖潔个祭司職分，藉著耶穌基督獻上屬靈个祭物，叫上帝悅納。彼得前書 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.
号角所表明个，照伊所在个上下文，有辰光是警戒个信息，有辰光是审判，抑或是召人赴圣会个呼召。到末后个日子，看守个人应当吹起号角，正如米勒派在伊拉个历史当中所吹个一样。祭司所预表个，就是锡安城墙上个守望者；伊拉吹号，警戒上帝个子民将有审判来到，同时也呼召同一班人来赴圣会。
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.
当拉伢喺锡安吹号，喺我个圣山发警报：叫此地一切居民发抖；因为耶和华个日子来到咾，因为伊已经近在眼前……当喺锡安吹号，分别禁食个日子，召集严肃会：聚集百姓，分别会众为圣，招集长老，聚拢细民，并吃奶个；让新郎出离伊个内室，新妇出离伊个洞房。让耶和华个祭司，就是服事耶和华个人，喺廊子同祭坛中间哭泣，叫伊拉讲：耶和华啊，求侬宽恕侬个百姓，勿要使侬个产业受羞辱，叫列国辖制伊拉；为啥叫人喺万民中间讲：伊拉个神喺啥地方？约珥书 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!
号角个信息就是以利亚个信息。约书亚记第六章里向“七”字个种种用法，侪是同利未记第二十六章里译作“七次”个字同一个字，抑或是同伊有关个派生字。然则，老底嘉个神学家所分发个荒诞寓言杂烩，却讲利未记第二十六章里译作“七次”个字，不过只表示能力个充满，抑或完全，抑或彼等否认米勒将一个数值施用于译作“七次”个字是正确个种种愚妄变体之一。祭司领百姓绕城七次，并弗是“完全”抑或“圆满”地绕耶利哥一圈。译作“七次”个字，乃是表示一个数值！
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.
勒耶利哥，百姓發喊辰光，就係表明十四萬四千人个大聲呼喊；渠等就係《但以理書》第二章裡向「弗經人手鑿出來个山」所豫表个，渠等要擊打並打碎彼个像。
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.
佇該等列王个日子裡，天上个上帝欲建立一國；此國永弗敗壞，國權也弗交付別樣人民，卻要打碎並滅盡這一切列國，此國必永遠長存。爾既看見那塊石頭弗藉人手，對山上鑿出來，且打碎了鐵、銅、泥、銀、金；大上帝已經叫王曉得後來必成个事：這夢準定，這解說也確實。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.
上帝仔細列出喺耶利哥所尋著个貴重金屬，乃係金、銀、銅、鐵。就預言表號來講，泥土代表上帝个子民，正如喇合所預表个一樣。耶利哥代表一切地上國度个終局，發生喺十四萬四千人大聲呼喊个辰光。
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.
獨有一切銀子、金子，並銅器、鐵器，總歸耶和華為聖；伊拉必要入耶和華个庫中。約書亞記 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.
耶利哥表明征服应许之地个工作，此工作预表第三位天使大能运动个工作。该项工作包含警告、咒诅，并拯救祭司职分以外个人，正如妓女喇合所表明者。
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.
约书亚个预言性“咒诅”后来阿哈并以利亚个日脚应验了。对重建耶利哥个咒诅里向，明白预告：啥人若做此事，伊立起耶利哥城门个辰光，要失去伊个幼子；伊立定城基个辰光，要失去伊个长子。到以利亚个时代，伯特利人希伊勒应验了该个预言；伊立起城门个辰光，伊个幼子死了；伊立定城基个辰光，伊个长子死了。搭以利亚信息相联系个“咒诅”，是借重建耶利哥个工作来表征个。
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.
看哪，我欲差遣先知以利亚到恁这里来，就系在耶和华个大而可畏个日子未到以前。伊必使父亲个心转向儿女，儿女个心转向父亲，免得我来咒诅击打此地。玛拉基书 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.
同米勒个以利亚信息相联系个米勒派历史咒诅，约书亚曾预言过，到以利亚同亚哈个辰光应验了。
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.
當伊個日腳，伯特利人希伊勒重造耶利哥；照耶和華託嫩個兒子約書亞所講個話，伊立根基個辰光，喪了長子亞比蘭；安門個辰光，喪了幼子西割。列王紀上 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.
重建耶利哥个咒诅，弗能脱离上帝使耶利哥城墙倾倒辰光所显明个权能。怀师母讲：“凡蒙伊特别尊荣，得以亲眼看见伊权能奇妙显现个人，正如古以色列一样，若到其辰还敢违背伊明明个命令，就要成为伊忿怒个对象。”米勒派刚刚有分于上帝权能个显现，此显现到半夜呼声达到顶点；然而伊拉却拒绝了摩西所起个七次誓言，而但以理也指出此誓言就是摩西个咒诅。
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.
名字㑚上帝个道里向，系性情个一个表号；重建耶利哥其个人个名字，并其大儿子搭末儿子个名字，所表明个意思非常深。希伊勒个意思，系有能力个永活上帝，暗示希伊勒原是跟从永活上帝个人。伊被称为伯特利人，这一点就将伊同教会联系起来。伊个长子亚比兰，意思系高处之父，也就是讲被高举、被升起。伊个幼子西割，意思系高峻，并且高举、升起。三个名字侪代表上帝性情里个因素；不过照佢拉所应验个预言个上下文来看，佢拉乃是代表一个人，将自家举起、高抬过那位曾经使耶利哥倾覆个全能上帝之上。预言里向，“门”代表一个教会。
“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.
“對謙卑、有信个靈魂來講，地上个上帝个殿宇就是天國个門。讚美个詩歌、祈禱，以及基督个代表所講个言語，攏是上帝所指定个方法，為着備辦一班百姓進入上頭个教會，進入彼个較高尚个敬拜；凡有污穢个，總弗得進入其中。”《證言》卷五，491。
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.
開設教會个工作，伊起頭於1860年；此事有復臨信徒个歷史家所作證明，譬如亞瑟·懷特——艾倫·懷特个孫子。
“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.
「雖然艾倫·懷特已曾就管理教會聖工所需个秩序，寫作並出版過若干較長个論述（見《早期著作》，97–104頁）；雖然詹姆斯·懷特也曾藉著講道並《Review》上个文章，常常將此種需要擺勒信徒面前，教會个行動卻仍舊遲緩。凡是用一般性言詞所提出个，眾人都頗能接受；然而一到要將此事化作有建設性个實行，便有抗拒與反對興起。詹姆斯·懷特二月所發表个幾篇短文，驚動了不少安於現狀个人；如今，議論此事个話已經講得極多。」
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
「同懷特一道勒密歇根做工个 J. N. Loughborough，係頭一個作出回應个人。伊个話係肯定个，弗過帶有辯護个意味：」
“‘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.’
“‘有人讲，若是侬为了照法律持有产业而设立组织，侬就会成为巴比伦个一部分。勿是；我晓得，阿拉处于一种地位，能够依法保护阿拉个产业，跟运用法律来维护并强制推行阿拉个宗教观点，两者之间有相当大个分别。若是保护教会产业是错个，哪能个人依法持有任何产业就勿算错呢？——Review and Herald, March 8, 1860.’”
“James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:
「James White 喺《Review》裡向教會提出出版事工需要組織个問題，並以這幾句話結束伊个陳述：『若有人反對我儕个建議，請伊寫出一套方案，叫我儕這班人好照此辦理。』——Ibid., February 23, 1860。頭一位喺外地工場上作工、起來回應个傳道人，係《Review》个一位堅定通信編輯 R. F. Cottrell。伊當時个即刻反應，明顯係否定个：」
“‘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.
“‘怀特弟兄请众弟兄就伊所提出要保全教会产业个主张发言。我弗晓得伊喺该项建议里向所打算个究竟是哪一种办法，不过我所了解个，是要依法立案，成为一个宗教团体。就我自家来讲，我想‘替阿拉立一个名’是弗对个，因为巴比伦个根基就在此。我弗想上帝会赞成此事。——同上，1860年3月22日。’” Arthur White, Ellen G. White, volume 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.
詹姆斯・懷特喺1860年開始佢欲成為一個教會个努力；而教會係由一扇「門」來表徵个。以倫・懷特對1860年是恁般講个。
“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年，死亡跨过了我们的门槛，折断了我们家谱上最幼小的一根枝条。小赫伯特生于1860年9月20日，于同年12月14日去世。」《Testimonies》卷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.
1863年，怀氏夫妇也失去了伊拉两家头生个儿子。伊拉个儿子白相仔转来，周身发热，就走进预备布图个房里，躺勒几块还潮湿个布上困了一觉；迭些布原是拿来预备图表个。1843年搭1850年个图表，代表米勒派运动个根基。1863年所制个图表，代表对《利未记》二十六章“七次”个弃绝；迭“七次”先前原已标明勒《哈巴谷书》两块法版之上。伊呈现出一个伪造个根基信息。
“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:
“1863年11月27号，礼拜五，爹妈到仔Topsham个辰光，看见伊拉三个儿子搭Adelia已经勒车站里向等伊拉。看上去伊拉身体都还好，单单Henry伤风仔。弗过到下个礼拜二，12月1号，Henry就因为肺炎病得交关重。若干年以后，伊最小个兄弟Willie把这桩事重新追述出来：”
‘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.
「佢拉父母弗勒辰光，Henry 跟 Edson 勒 Brother Howland 看顾底下，忙煞勒搭图表裱勒布浪，好备出售。伊拉勒一爿赁来个铺面房子里向做工，离开 Howland 屋里约莫一条街。后来，伊拉等候 Boston 送图表来个辰光，得着几日个闲歇……伊［Henry］沿河边长路走转来，勿经意就躺勒几块潮湿个布浪向困着了；该布是用来衬纸图表个。开着个窗门外，冷风直吹进来。该个失检，结果害伊着了重伤风。」Arthur White, Ellen G. White, volume 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.
1863年，米勒派運動因着一個教會个成立，並且棄絕咧哈巴谷兩塊版上所表明个根基真理，就此告終。个中主要个領袖，照伯特利人希伊勒所預表个樣式，已經喺1860年開始設立城門个工夫，並且也為此失去咧伊个幼子。到咧1863年，偽造个圖表成為希伊勒个長子歇困个所在；伊着咧風寒，也喺同一年死去。伊个死，直接同伊歇喺當時所製作个圖表上有關。但1863年所製作个圖表，卻是以利亞所立起个根基之偽冒；而以利亞乃係由米勒所代表。
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.
約書亞禁止重建耶利哥个命令，是用「叫人起誓」个字眼講出來个。伊表明一個誓言搭一個咒詛，亦就是《利未記》二十六章裡翻做「七倍」个同一個字。這就是伴隨以利亞信息个咒詛；而該個咒詛，喺一八六〇年搭一八六三年，當米勒派復臨信仰藉著建立一個合法教會，並棄絕米勒个絆腳石來重建耶利哥个時候，就實現了。希伊勒是伯特利人，故此喺預言上特別強調，希伊勒重建耶利哥个工作，就是建造一個教會个工作。
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.”
約書亞个「咒詛」係隨牢耶利哥爭戰个故事一同宣告个；而該場爭戰个故事，若弗一再指出「七遍」，就講弗成。
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.
到1863年，摩西个信息，抑或“誓言”，照以利亚所呈现个样式，并由威廉·米勒所代表，产生了一道“咒诅”。无论是摩西个信息，还是以利亚个工作，侪遭受了拒绝。以利亚于1989年再度归来，不过一直到2001年9月11日之后，才重新与摩西联结起来。此一信息目前尚未加以辩护，但其论证严密，无懈可击。
“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.
“呒得圣别个传道人，现正在摆阵反对上帝。伊拉一口气里向基督并向此世界个神同声称赞。伊拉表面上自称领受基督，实在却拥抱巴拉巴，并且用伊拉个行为讲：‘勿是此人，乃是巴拉巴。’ 凡读着此等话语个人，总要仔细提防。撒但曾夸口讲伊所能够做个事。伊想要拆散基督为着伊个教会所祈求应当有个合一。伊讲：‘我要出去，做个谎言个灵，去迷惑我所能够迷惑个人，去吹毛求疵，定罪，并且歪曲真相。’ 若是有一间曾经得着大光、大证据个教会，竟容纳那欺诈并作假见证个儿子，该教会就要弃绝主所差来个信息，反倒领受极其无理个断言、虚假个臆测并虚妄个道理。撒但为伊拉个愚昧发笑，因为伊晓得啥个是真理。”
“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.’
“許多人要立拉伲講壇浪，手裡擎牢假預言個火炬，該火係從撒但地獄般個火炬點著個。若係人懷抱疑惑搭不信，忠信個傳道人就要對自以為曉得許多個百姓當中挪去。基督講：『假使儂曉得，至少拉儂今朝此日，關乎儂平安個事；只是現今該些事對儂個眼睛隱藏忒了。』”
“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.
“虽然如此，上帝个根基总归立牢。主认得伊自家个人。成圣个传道人，嘴里断勿可有诡诈。伊必须像白日一样敞亮，脱离一切邪恶个玷污。成圣个职事搭印刷文字个工作，将成为一股能力，向这悖谬个世代发射真理个光。光，弟兄们，还要更多个光。要在锡安吹角；要在圣山发出警报。要聚集主个军旅，叫伊拉带着成圣个心，来听主向伊个百姓所要讲个话；因为凡肯听个人，伊已经加增亮光拨伊拉。让伊拉武装齐备，上去争战——帮助主攻击强暴个人。上帝自家要为以色列做工。一切讲假话个舌头都要被止息。天使个手要推翻眼下正形成个欺骗计谋。撒但个营垒永远勿会得胜。胜利要随着第三位天使个信息。正像主军队个元帅拆倒耶利哥个城墙一样，主个守诫命个百姓也要得胜，一切敌对个势力都要被击败。勿要有一个人埋怨上帝个仆人；伊拉到侬拉中间来，是带着从天上差来个信息。勿要再吹毛求疵，讲：‘伊拉过于肯定；伊拉讲话太重。’ 伊拉也许讲得重；但这勿正是所需要个么？若是人勿肯听从伊个声音，或伊个信息，上帝就要叫听个人耳朵发鸣。伊要谴责一切抗拒上帝之道个人。”
“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.
「撒但已经施尽一切可能个手段，勿让任何事临到我众者个中间，来责备我众、谴责我众，并劝勉我众除去自家个错误。不过，总有一班百姓要担承上帝个约柜。有人会从我众中间出去，勿再担承约柜；然而伊拉弗能筑起墙垣来拦阻真理，因为真理必要一直向前、向上，直到末了。过去，上帝曾兴起人；如今，伊仍旧有可用个人在等待，已经预备妥当，要遵行伊个命令——就是那些能够穿过种种限制个人；这些限制只不过像用未调匀个灰泥粉饰个墙。及至上帝把伊个灵放在人的身上，伊拉就要作工。伊拉要宣告主个话；伊拉要扬起声音，好像号筒。真理在伊拉手里，勿会被削弱，也勿会失去能力。伊拉要向百姓指出伊拉个过犯，也要向雅各家指出伊拉个罪。」《传道良言》409–411。