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.
喺古代屬實體嘅以色列起初之時，以及現代屬靈嘅以色列起初之時，於紅海渡越之際，繼而喺大失望之時，一連串循序漸進嘅考驗就開始咗，最終去到最後嘅考驗。《民數記》同米勒派歷史當中嗰最後一次考驗嘅失敗，標誌住曠野漂流嘅開始。
“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.
「四十年之久，不信、發怨言同悖逆，使古代以色列不得進入迦南地。同樣嘅罪，亦延遲咗現代以色列進入天上迦南嘅時間。喺兩種情況之下，都唔係上帝嘅應許有任何過失。乃係主名下子民當中嘅不信、屬世、未曾獻身，同彼此紛爭，令我哋喺呢個充滿罪惡同憂傷嘅世界滯留咗咁多年。」
“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.
「我哋或者因為悖逆不順服，仲要好似以色列子民一樣，在呢個世界留多好多年；但係為咗基督嘅緣故，祂嘅子民唔應該因為將自己錯誤行徑所帶來嘅後果歸咎於上帝，而罪上加罪。」《傳道良助》，696頁。
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.
喺古代以色列歷史嘅終結，正如喺起初一樣，有一個漸進嘅試驗過程；而呢個過程喺古代字面上嘅以色列被擄到巴比倫之時告終。喺現代屬靈以色列嘅末後，佢哋同樣要面對一個漸進嘅試驗過程。呢個過程喺老底嘉嘅復臨信徒喺星期日法案之下被推翻之時終結。正如古代以色列一樣，現代以色列亦將被屬靈嘅巴比倫擄去。
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.
始於1798年、在預言上開始，而於1863年正式結束的米勒派運動，乃係表徵那十四萬四千人嘅運動；後者始於1989年，並喺人類恩門關閉同基督第二次降臨時告終。喺米勒派運動嘅終結，同第三位天使嗰強大運動嘅來臨之間，乃係依法註冊之老底嘉基督復臨安息日會嘅歷史。
“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.
西乃與加低斯之間——迦南邊境之所在——路程只不過十一日；當雲彩終於發出前行的信號之時，以色列的全軍便重新起行，心中懷着快將進入那美地的盼望。耶和華曾施行奇事，將他們從埃及領出；如今，他們既已正式立約，接受祂為他們的主宰，又蒙承認為至高者所揀選的子民，還可以期望何等大的福分呢？《先祖與先知》，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.
由於佢哋嘅不信同悖逆，佢哋短短嘅旅程最終竟成為四十年。若果佢哋顯出一種建基於自己蒙大能拯救、脫離奴役嘅信心，佢哋就會好快渡過約旦河，進入應許之地。此後，佢哋所要面對嘅第一個障礙，本來就會係後來約書亞所承擔嘅同一個障礙。四十年之後，字面上嘅以色列離開曠野，前往應許之地，而耶利哥就成為佢哋嘅第一步；耶利哥亦作為神拯救大能嘅象徵，臨到每一個相信的人。耶利哥同時亦係一個象徵，表明一八六三年米勒派運動所要面對嘅工作；但佢哋卻退回曠野。以利亞嘅象徵意義同耶利哥嘅象徵意義係直接相連嘅，而去思想以利亞喺歷史上同耶利哥嘅關係，係富有啟發性嘅。
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.
暗利其餘所行的事，並他所顯出的勇力，不都寫在《以色列諸王紀》上嗎？暗利與他列祖同睡，葬在撒瑪利亞；他兒子亞哈接續他作王。猶大王亞撒三十八年，暗利的兒子亞哈開始作以色列王；暗利的兒子亞哈在撒瑪利亞作以色列王二十二年。暗利的兒子亞哈行耶和華眼中看為惡的事，比他以前所有的人更甚。佢行尼八的兒子耶羅波安所犯的罪，若還算為輕微的事，佢竟娶了西頓王謁巴力的女兒耶洗別為妻，去事奉巴力，敬拜他；又在撒瑪利亞建造巴力的廟，在廟裏為巴力築壇。亞哈又造亞舍拉；亞哈所行的，惹動耶和華以色列的神發怒，比他以前所有的以色列諸王更甚。在他的日子，有伯特利人希伊勒重建耶利哥；他立根基的時候，喪了長子亞比蘭；安門的時候，喪了幼子西割布，正如耶和華藉嫩的兒子約書亞所說的話。基列寄居者中的提斯比人以利亞對亞哈說：「我所侍立在他面前的永活耶和華以色列的神起誓，這幾年我若不說話，必沒有露水，也必沒有雨。」列王紀上 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.
以利亞喺迦密山上同亞哈同耶洗別嘅諸神所作嘅對抗，乃係回應以色列北國第七位君王嘅背道；經上論到佢話：「比佢以前所有以色列諸王更甚，惹耶和華以色列嘅神發怒。」經文中「惹動」一詞，乃係指向民數記第十四章第十次試驗所象徵嘅「惹動之日」。亞哈對神嘅惹動，表徵由民數記第十四章十個探子所發嘅惡信所引致之十次試驗中最後一次。因此，呢件事亦表徵米勒派運動最後一次試驗，以及十四萬四千人最後一次試驗。
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，正如聖靈所說：「你們今日若聽從他的聲音，就不可硬着心，像在惹他發怒之時，在曠野受試探之日一樣。」希伯來書 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.
喺由亞哈所象徵、帶有先知性意義嘅「惹動忿怒之日」中，先知以利亞禱告，若有此必要，願神降下審判臨到以色列，好叫祂嘅子民能夠為自己所參與嘅罪而悔改。
“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.’
以色列民漸漸失去咗對神嘅敬畏同尊崇，以致祂藉着約書亞所講嘅話，喺佢哋中間再冇分量。「當阿哈在位嘅日子，伯特利人希伊勒重建耶利哥；立根基嘅時候，喪咗長子亞比蘭；安門嘅時候，喪咗幼子西割，正如耶和華藉嫩的兒子約書亞所講嘅話。」
“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.
「當以色列背道之際，以利亞仍然是上帝忠誠而真實的先知。當他看見不信與不忠正迅速使以色列子民與上帝分離之時，他那忠信的心靈深感憂傷；他祈求上帝拯救祂的百姓。他懇切求主不要把祂犯罪的子民全然棄絕；若有需要，便藉着審判激發他們悔改，不容許他們在罪中越走越遠，以致惹動祂怒氣，將他們作為一個國家加以毀滅。」
“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.’
耶和華的信息臨到以利亞，叫他往亞哈那裏去，因以色列的罪，宣告祂審判的譴責。以利亞晝夜兼程，直到抵達亞哈的宮殿。他沒有請求准入，也沒有等候被正式通報。就在亞哈毫無預料之際，以利亞身穿先知素常所穿的粗衣，站在撒馬利亞那驚愕的王面前。對於自己這樣突然而未經邀請的出現，他毫不致歉；卻舉手向天，奉那位創造天地的永生上帝，莊嚴宣告那將要臨到以色列的審判：「這幾年必不降露，不下雨，若不藉着我的話。」
“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.
「呢一番因以色列嘅罪而宣告上帝審判、令人震驚嘅譴責，如同霹靂一般擊打喺嗰背道嘅王身上。佢似乎因驚愕同恐懼而癱住咗；而喺佢仲未及由震駭之中回復過來之前，以利亞並冇停留去睇自己信息所產生嘅效果，便如佢來時一樣突然消失。佢嘅工作，就係傳講由上帝而來嘅禍言，並且隨即退去。因着佢嘅話，天上嘅寶藏被封鎖起來；而佢嘅話，亦係唯一能再次將之開啟嘅鑰匙。」《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.
以色列人忘記了，約書亞曾嚴嚴囑咐他們，不可與外邦列國結交，也永不可重建耶利哥。雖然耶利哥之戰乃是神大能的宏偉彰顯，並且是神應許引領祂子民進入應許之地的象徵，但與耶利哥相關的，也有罪、有咒詛，並有拯救。那「罪」就是亞干的罪；他貪戀耶利哥的財富與勢力。那「咒詛」乃是臨到一切重建耶利哥的人。那妓女喇合則代表了「拯救」。亞干貪圖那件華美的巴比倫衣服。他以為自己可以隱藏其罪，正如亞當和夏娃曾用無花果樹的葉子編作衣服，想要遮掩自己的罪一樣。亞干貪求耶利哥所代表的昌盛，又渴望與巴比倫有所聯繫。
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.
耶利哥被提出作為一個象徵，表明將第三位天使的信息傳給世界的工作；但它同時亦包含一個警告，就是關乎愛世界、倚靠世界之罪。耶利哥這個象徵也包含一個對重建耶利哥的咒詛，而喇合則代表那些仍在巴比倫之中、當第三位天使的大呼聲被宣告時便出來的人。
“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.
以利亞忠誠的心靈滿懷憂傷。他義憤填膺，並且為上帝的榮耀大發熱心。他看見以色列陷入可怕的背道之中。當他想起上帝曾為他們成就的大事時，便被悲痛與驚愕所淹沒。然而，這一切卻被大多數百姓忘卻了。他來到主面前，心靈因極度痛苦而如被扭絞，懇求祂拯救祂的子民，縱使必須藉着審判而行也在所不惜。他祈求上帝向祂那忘恩負義的百姓止住甘露與雨水，就是天上的寶藏，好使那背道的以色列徒然仰望他們的神明，就是那些金、木、石的偶像，並日、月、星辰，指望它們滋潤土地，使大地肥沃，並豐盛出產。主告訴以利亞，祂已垂聽他的禱告，並且必向祂的子民止住甘露與雨水，直到他們悔改歸向祂。
“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.
上帝曾特別保護祂的子民，免得他們與四圍拜偶像的列國混雜，恐怕他們的心會被那些迷人的樹林與神龕、廟宇與祭壇所迷惑；這一切都以最奢華、最誘人的方式陳設，為要敗壞人的感官，以致上帝在民眾心中被取而代之。
“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.’
耶利哥城全然獻與最奢華嘅偶像崇拜。城中居民極其富足，然而上帝所賜畀佢哋嘅一切財富，佢哋都當作係佢哋諸神所賜嘅禮物。佢哋有大量金銀；但正如洪水之前嘅世人一樣，佢哋敗壞褻瀆，並且藉住自己邪惡嘅作為羞辱天上嘅上帝，激動祂嘅忿怒。上帝對耶利哥所發嘅審判已經興起。嗰係一個堅固嘅堡壘；但耶和華軍隊嘅元帥親自從天而降，率領天軍攻擊嗰城。上帝嘅天使捉住嗰厚重嘅城牆，將之拉倒在地。上帝曾經講過，耶利哥城必成為可咒詛嘅，凡在其中嘅都要滅亡，只有喇合同佢一家可以存活。呢啲人得救，係因為喇合向耶和華嘅使者所表現嘅恩待。耶和華向百姓所講嘅話係：「至於你哋，務要切切保守自己，遠離當滅之物，免得你哋取咗當滅之物，就使自己成為當滅，並使以色列嘅營成為可咒詛嘅，又連累它。」「當時約書亞叫眾人起誓，話：『有興起重建者耶利哥城嘅人，在耶和華面前必受咒詛：他立根基嘅時候，必喪長子；安城門嘅時候，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.
「上帝對耶利哥一事極其嚴謹，免得百姓被居民所敬拜之物迷惑，致使他們的心偏離上帝。祂以最明確的命令保護祂的子民；然而，儘管上帝藉約書亞之口發出嚴肅的吩咐，亞干竟敢違背。因着他的貪婪，他取了上帝所禁止他觸碰的財物，因為上帝的咒詛臨在那些物件之上。又因這人的罪，上帝的以色列人在仇敵面前便軟弱如水。」
“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.’
「約書亞同以色列的長老都陷於極大嘅苦難之中。因為耶和華向祂嘅子民發怒，佢哋就以極其卑微嘅態度俯伏喺 神嘅約櫃前。佢哋喺 神面前禱告哭泣。耶和華對約書亞說：『你起來；你為何這樣俯伏在地呢？以色列犯了罪，也違背了我所吩咐他們的約；因為他們取了當滅之物，又偷竊，又行詭詐，並且把那物放在自己的器具中。因此，以色列人在仇敵面前站立不住，反倒在仇敵面前轉背逃跑，因為他們成了當滅的；你們若不把當滅之物從你們中間除掉，我就不再與你們同在。』」
“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，神喺呢度說明祂點樣看待嗰啲自稱係祂守誡命子民當中嘅罪。凡係祂特別尊榮、得以見證祂能力非凡彰顯嘅人，正如古時以色列一樣，若竟然仍敢忽視祂明明嘅指示，就必成為祂忿怒嘅對象。祂要教導祂嘅子民，不順服同罪惡喺祂眼中係極其可憎嘅，絕不可輕忽視之。」《證言》卷三，263、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.
耶利哥嘅故事包含一個警告：唔好信靠嗰啲邪惡而富庶之城所顯出嚟嘅力量同榮耀。喺聖經預言之中，「城」代表一個國度，而亞干攞咗一件巴比倫衣服。衣服喺預言上代表品格，所以喺「末後的日子」，亞干收藏巴比倫衣服，乃係代表一種隱藏嘅慾望，要擁有屬靈巴比倫嘅品格。屬靈巴比倫嘅品格，或者形像，就係美國喺結合教會同國家之時所貪求嘅。
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.
面對米勒派運動中青年人有可能被徵召投入南北戰爭的情況，又鑑於組織化之需要，該運動的領袖便在法律上與那富裕的國家建立了聯繫；然而，他們本不該被同化歸入其中。甚至那富裕國家的《憲法》本身亦表明，教會根本沒有必要與國家建立聯繫。在米勒派時期已有、直到今日仍然存在的一些宗派，其中有些從未與美國政府建立法律上的關係；而他們選擇不建立那種關係，也從未以任何方式妨礙他們組織各自的教會。
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.
喺約書亞攻打耶利哥之後好耐，到咗亞哈嘅時代，阿干背道嘅一切警告，以及耶利哥被毀滅嘅事，早已被 神嗰班背道嘅子民遺忘。以利亞向 神禱告，求 神若有需要，就施行祂嘅審判，使祂嘅子民悔改。當瑪拉基記錄舊約最後嘅說話時，呢個應許乃係置於主以咒詛擊打世界嘅背景之中。與耶利哥有關嘅咒詛，乃係臨到凡重建耶利哥嘅人。呢個咒詛亦都臨到一切好似阿干噉，渴想倚靠與耶利哥相連嘅財富同豐裕嘅人。阿干嘅「罪」象徵嗰種隱藏、未經成聖、內在嘅慾望，要穿上巴比倫衣服。而「咒詛」乃係針對將呢啲內在慾望付諸行動嘅作為。
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.
米勒嘅信息，對佢嗰個時代而言，就係以利亞嘅信息；而南北戰爭則象徵伴隨以利亞信息而來嘅審判。喺南北戰爭進行期間，即一八六三年，米勒派復臨信仰重建咗耶利哥，正如約書亞對任何如此行之人所發出嘅咒詛之細節所見證嘅一樣。
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.
當時約書亞叫眾人起誓，說：「凡在耶和華面前起來重建這座耶利哥城的人，必受咒詛；他立根基的時候，必喪長子；安設城門的時候，必喪幼子。」約書亞記 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.
約書亞呢項命令中「起誓吩咐」一詞，兼具誓言同咒詛兩重意思。若違背約書亞嘅命令，就必受咒詛；若守住呢個誓言，就必蒙福。譯作「起誓吩咐」嘅呢個詞，在《利未記》二十六章亦被譯作「七倍」。正如但以理在第九章所表達，摩西嘅誓言同咒詛，乃係同重建耶利哥相連。
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，以色列眾人都犯了你的律法，偏行離開，不聽從你的聲音；因此，咒詛傾倒在我們身上，並那寫在神僕人摩西律法中的誓言，也臨到我們，因我們得罪了他。但以理書 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.
懷愛倫姊妹說：「上帝對耶利哥一事極其慎重，免得百姓被居民所敬拜之物所迷惑，以致他們的心偏離上帝。」上帝在成就耶利哥的毀滅一事上極其慎重，因此，祂在記錄亞干所代表之警告時，也極其慎重。祂慎重地記下那與重建耶利哥有關的咒詛，也慎重地界定那用以使城牆倒塌之神聖策略。
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.
毫無疑問，正是耶穌，作為耶和華軍隊的元帥，指揮天使使耶利哥的城牆倒塌；而且，神的聖言中沒有一件事是偶然發生的。但在這件事上，女先知告訴我們：「上帝對耶利哥這事極其講究。」約櫃被抬着繞城七日；而在預言中，一日就是一年。這個原則早在曠野漂流四十年的開始時就已記錄下來，而在那四十年結束之時，他們又繞耶利哥七日。
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.
按你們窺探那地的日數，共四十日；一日頂一年，你們要擔當你們的罪孽四十年，你們就知道我廢棄你們的意思。民數記 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.
約櫃被抬着圍繞那城七日；到第七日，又圍繞那城「七次」。這提供了兩個先知性的見證，表明耶利哥與摩西誓言中的「七次」有關聯。神立約的子民就是祭司，而七位祭司吹響了七枝號筒。
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.
你哋也都像活石，被建造成為屬靈的殿，作聖潔的祭司職分，藉着耶穌基督獻上屬靈的祭物，為神所悅納。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.
號角按其所處嘅上下文，可以代表警告嘅信息，或者審判，又或者召集聖會嘅呼召。喺末後嘅日子，守望者要吹響號角，正如米勒派喺佢哋嘅歷史中曾經吹響一樣。祭司象徵錫安城牆上嘅守望者；佢哋吹響號角，警告上帝嘅子民將有審判臨到，同時亦呼召同一班子民前來赴聖會。
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.
你哋要喺錫安吹角，喺我聖山發出警號；使國中一切居民都戰兢；因為耶和華的日子將到，已經臨近……你哋要喺錫安吹角，分別為聖禁食，宣告嚴肅會；要聚集眾民，分別為聖會眾，招聚長老，聚集孩童同吃奶的；新郎要出離洞房，新婦也要離開內室。事奉耶和華的祭司，要喺廊子同祭壇中間哭泣，話：「耶和華啊，求你顧惜你嘅百姓，唔好使你嘅產業受羞辱，免得列國轄制佢哋；點解容外邦人喺萬民中說：『佢哋的 神喺邊度呢？』」約珥書 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!
號角的信息就是以利亞的信息。喺約書亞記第六章入面，「七」字各種不同嘅用法，都係同利未記二十六章中譯作「七次」嗰個字相同，或者係由嗰個字衍生出嚟嘅相關詞。然而，老底嘉派神學家所分派嗰一盤荒誕寓言，竟聲稱利未記二十六章中譯作「七次」嗰個字，只係代表能力嘅豐滿，或者完全，或者其他各樣愚妄嘅變體；其實呢啲都不過係佢哋否認米勒將譯作「七次」嗰個字賦予數值意義乃屬正確嘅說法。祭司帶領百姓環繞嗰城七次，並唔係完整地或完全地繞耶利哥而行。譯作「七次」嗰個字，係代表一個數值！
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.
喺耶利哥，當百姓呼喊嘅時候，呢就代表嗰一百四十四千人所發出嘅大聲呼喊；佢哋就係《但以理書》第二章所講、非人手鑿出於山嘅石頭，擊打並打碎嗰像。
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.
當這些王在位嘅日子，天上嘅神必另立一國，永不敗壞；這國也不歸別民，卻要打碎滅絕這一切列國，並且存到永遠。你既看見有一塊石頭非人手鑿出於山，打碎了鐵、銅、泥、銀、金；這位大神已將後來必有嘅事指示王。這夢準確無誤，這講解也確實可靠。 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.
上帝謹慎地列出喺耶利哥所發現嘅貴重金屬，就係金、銀、銅同鐵。按預言嘅表徵，泥土代表上帝嘅子民，正如喇合所預表嘅一樣。耶利哥代表喺十四萬四千人大聲呼喊期間，一切地上國度嘅終結。
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.
惟有一切金銀，以及銅鐵的器皿，都係歸耶和華為聖，必入耶和華的府庫。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.
耶利哥表徵征服應許之地的工作；此事乃預表第三位天使大能運動的工作。那項工作包括警告、咒詛，以及拯救那些在祭司職分之外的人，正如妓女喇合所代表的。
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.
約書亞所發出具先知性嘅「咒詛」，後來喺亞哈同以利亞嘅日子應驗咗。關於重建耶利哥嘅咒詛，明確預言到：嗰個咁樣行嘅人，當佢立起耶利哥城門嘅時候，必喪失佢最幼嘅兒子；當佢立定城嘅根基嘅時候，必喪失佢最年長嘅兒子。到咗以利亞嘅時代，伯特利人希伊勒應驗咗呢個預言；當佢立起城門嘅時候，佢最幼嘅兒子死咗；當佢立定城嘅根基嘅時候，佢最年長嘅兒子死咗。與以利亞信息相聯繫嘅「咒詛」，乃係由重建耶利哥嘅工作所表徵。
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，我必在耶和華大而可畏之日未到以前，差遣先知以利亞到你們那裏去。他必使父親的心轉向兒女，兒女的心轉向父親，免得我來咒詛遍地。瑪拉基書 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.
同米勒嘅以利亞信息相關聯之米勒派歷史所受嘅咒詛，早已由約書亞預言，並喺以利亞同亞哈嘅時代應驗。
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.
在他嘅日子，伯特利人希伊勒重建耶利哥；他立根基嘅時候，喪咗長子亞比蘭；安門嘅時候，喪咗幼子西割布；正如耶和華藉嫩的兒子約書亞所說的話。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.
重建耶利哥所受的咒詛，不能與上帝使耶利哥城牆倒塌時所彰顯的大能分割開來。懷愛倫姊妹說：「凡是蒙祂特別尊榮，得以親眼見證祂能力之顯著彰顯的人，正如古時的以色列一樣，若仍敢漠視祂明明的指示，便必成為祂忿怒的對象。」米勒派的人剛剛有分於上帝能力的彰顯，而這彰顯乃以半夜呼聲達於高潮；然而，他們卻拒絕了摩西所起關於七倍的誓，而但以理也將此誓指出為摩西的咒詛。
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.
喺神嘅話語之中，名字乃係品格嘅象徵；而嗰位重建耶利哥之人嘅名字，以及佢長子同幼子嘅名字，都極具啟示性。希伊勒（Hiel）意思係力量之永活嘅神，顯示希伊勒本係跟從永活之神嘅人。佢被指明為伯特利人，乃係表明佢與教會有關。佢嘅長子亞比蘭（Abiram），意思係高舉之父，即係指被尊崇、被高升。佢嘅幼子西割（Segub），意思係高峻，以及高舉、升高。呢三個名字都代表神品格中嘅元素；但喺佢哋所應驗之預言嘅語境之中，佢哋乃係代表一個將自己高舉、抬升於曾使耶利哥傾覆之全能神以上嘅人。喺預言之中，「城門」乃係代表教會。
“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.
「對於謙卑而有信心嘅心靈，上帝喺地上嘅殿宇就係天國之門。頌讚之歌、祈禱，以及基督代表所講嘅話，乃係上帝所指定嘅方法，用以預備一班子民進入上面嘅教會，進入嗰更崇高嘅敬拜；凡污穢嘅，都不得進入其中。」《教會證言》卷五，491頁。
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.
建立教會之工作的開端始於1860年，正如亞德文復臨會歷史學家所作之見證，例如懷愛倫之孫亞瑟·懷特。
“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.
「懷愛倫雖然曾就管理教會工作所需嘅秩序寫過並出版過頗為詳盡嘅論述（見《Early Writings》，97–104），而懷雅各亦一直藉住講道同《Review》上嘅文章，喺信徒面前不斷提出呢一需要，但教會行動起來卻相當遲緩。凡以一般性措辭提出嘅，都頗受歡迎；但一到要將之轉化為具建設性嘅具體措施時，就出現抗拒同反對。懷雅各喺二月所發表嘅幾篇短文，使唔少人從安逸自滿之中被喚醒；而家，眾人議論紛紛。」
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
「當時喺密歇根與懷特一同作工嘅 J. N. Loughborough，係第一個作出回應嘅人。佢所講嘅話係肯定嘅，卻帶有辯護嘅意味：」
“‘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.’
「有人話：如果你哋為咗依法持有產業而作出組織，你哋就會成為巴比倫嘅一部分。唔係；我明白，我哋處於一個可以依法保護我哋產業嘅地位，與運用法律去維護並強制推行我哋嘅宗教觀點，兩者之間有相當大嘅分別。若然保護教會產業係錯，點解個人依法持有任何產業就唔算錯呢？——《Review and Herald》，1860年3月8日。」
“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:
「雅各‧懷特在《Review》上結束其陳述時，把出版事工有組織之必要這一問題擺在教會面前，並用了以下的話：『若有人反對我們的建議，請他們寫出一個我們這群子民可以據以行事的方案，好嗎？』——同上，1860年2月23日。第一位在外地工場上勞碌、起來回應的傳道人，是《Review》堅定不移的通訊編輯 R. F. Cottrell。他當下的反應，明確地是否定的：」
“‘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.
「懷特弟兄已請求眾弟兄就他所提出、為教會取得產業保障之建議發言。我並不確知他在此建議中究竟打算採取何種措施，但我明白其意乃是依照法律，以宗教團體之身分辦理法人登記。就我自己而言，我認為要『為自己立名』乃是錯誤的，因為這正是巴比倫之根基所在。我不認為上帝會贊同此事。——同上，1860年3月22日。」阿瑟・懷特，《懷愛倫》，第1卷，420、421頁。
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.
雅各‧懷特於1860年開始其成為一個教會之努力，而教會乃由「門」所表徵。愛倫‧懷特對1860年如此說。
“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，死亡跨過我哋嘅門檻，折斷咗我哋家譜樹上最幼嫩嘅一根枝子。小赫伯特於1860年9月20日出生，同年12月14日離世。」《Testimonies》，第1卷，103頁。
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.
喺1863年，懷氏夫婦亦失去了佢哋嘅長子。佢玩耍過後，身體過熱，就走入預備布圖嘅房間，躺喺一啲用嚟製作圖表、仍然潮濕嘅布上面小睡。1843年同1850年嘅圖表，代表米勒派運動嘅根基。喺1863年製作嘅圖表，則代表對利未記第二十六章「七次」之拒絕；而呢個教訓先前曾經喺哈巴谷嘅兩塊版上有所表明。呢張圖表呈現出一個冒牌嘅根基信息。
“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:
「到咗十一月二十七日，星期五，[1863年]，父母抵達托普舍姆（Topsham）時，見到佢哋三個仔同阿德莉婭（Adelia）喺車站等候佢哋。佢哋睇落都好似身體健康，只有亨利（Henry）傷風。點知到咗下一個星期二，即十二月一日，亨利就因肺炎病得非常嚴重。多年之後，佢最細個嘅弟弟威利（Willie）重述當時嘅經過：」
‘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.
「喺佢哋父母不在期間，亨利同愛德生喺豪蘭弟兄嘅督導之下，忙於將圖表裱貼喺布上，預備出售。佢哋喺距離豪蘭家約一個街區外一幢租來嘅舖位內工作。後來，當佢哋等候從波士頓運來圖表之際，便有幾日暫得休息……佢［亨利］沿河長途步行返來之後，一時疏忽，竟躺喺幾塊用作紙製圖表襯底嘅潮濕布料上睡着了。一陣寒冷嘅風吹自一扇開着嘅窗戶吹入。呢次不謹慎導致他患上嚴重感冒。」亞瑟．懷特，《懷愛倫》，第2卷，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.
喺1863年，米勒派運動隨着一個教會嘅成立，以及對哈巴谷兩塊版上所表徵之根基真理嘅棄絕，而告終。主要領袖，正如伯特利人希伊勒所預表嘅一樣，早於1860年已經開始立起城門嘅工程，並且因着咁樣行，就失去咗佢最幼嘅兒子。到咗1863年，嗰啲偽造嘅圖表成為咗希伊勒長子安睡之處；佢受咗寒，同年就死咗。佢嘅死，係直接同瞓喺當時所製作嘅圖表上有關。但1863年所製作嘅圖表，乃係以利亞所立起之根基嘅偽冒品；而以利亞乃由米勒所表徵。
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之命令，是用「起誓囑咐」一詞表達的。此詞代表誓言與咒詛，並且正是《利未記》二十六章中譯作「七倍」的同一個字。這就是伴隨以利亞信息而來的咒詛；而當米勒派復臨信徒藉着建立一個合法的教會，並棄絕米勒的絆腳石而重建耶利哥之時，這咒詛就在1860年與1863年應驗了。希伊勒是伯特利人，因此在預言上強調了希伊勒重建耶利哥的工作，就是建造一個教會的工作。
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.”
約書亞所宣告嘅「咒詛」，乃係同耶利哥之戰嘅記述一同頒示；而呢一場戰事，若不一再指出「七次」，便無法述說。
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.
喺1863年，由以利亞所呈現、並由威廉・米勒所代表嘅摩西之信息，或「誓言」，產生咗一個「咒詛」。摩西嘅信息同以利亞嘅工作，兩者都被拒絕。以利亞喺1989年回來，但直到2001年9月11日之後，先至再次與摩西連結起來。呢個資訊仍然有待辯護，但係嚴密無懈可擊。
“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.
「未曾成聖的傳道人正擺列陣勢敵擋上帝。他們口裏一面讚美基督，一面又讚美這世界的神。他們雖然自稱接受基督，卻擁抱巴拉巴，並且藉着他們的行為說：『不要這個人，要巴拉巴。』凡讀這些話的人，都當留意。撒但已誇口他所能作的事。他以為自己能瓦解基督曾禱告願存在於祂教會中的合一。他說：『我要出去，作謊言的靈，去迷惑那些我所能迷惑的人，去吹毛求疵，去定罪，去歪曲真相。』若那曾得大光、得大憑據的教會，竟容讓那欺詐和作假見證之子進來，那教會就必棄絕主所差來的信息，反倒接受那些最不合理的斷言、錯誤的臆測和虛假的理論。撒但因他們的愚妄而發笑，因為他知道甚麼是真理。」
“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.’
「將會有許多人站喺我哋嘅講壇上，手中攞住虛假預言嘅火炬，呢火炬乃係由撒但地獄般嘅火炬所點燃。若果人懷抱疑惑同不信，忠心嘅傳道人就會從嗰啲自以為知道得很多嘅人中間被挪去。基督話：『巴不得你喺呢日子，最少也知道那關乎你平安的事；無奈這事現在是隱藏的，叫你的眼看不出來。』」
“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.
「然而，神的根基立得穩固。主認識那些屬祂的人。那成聖的傳道人，口中不可有詭詐；他必須光明磊落，如同白晝，毫無一切邪惡的玷污。成聖的聖工同印刷工作，必成為一種能力，向這悖謬的世代發出真理之光。弟兄們，光，我們需要更多的光。要在錫安吹角，在聖山發出警號。要聚集耶和華的軍旅，懷着成聖的心，來聽主向祂子民所要說的話；因祂已為凡肯聽從的人增添亮光。要使他們披甲整備，上去爭戰——幫助耶和華攻擊勇士。神自己必為以色列作工。凡說謊的舌頭都必止息。天使的手必推翻那正在形成的詭詐計謀。撒但的營壘決不會得勝。勝利必伴隨第三位天使的信息。正如耶和華軍隊的元帥拆毀耶利哥的城牆，照樣，耶和華守誡命的子民必然得勝，一切敵對的勢力都必被擊敗。不可讓任何人埋怨神的僕人，就是那些帶着天上所賜信息到他們那裏去的人。不要再吹毛求疵，說：『他們太過肯定；他們說話太強硬。』他們或者說話強硬；但這豈不是有此需要嗎？若人不聽從祂的聲音或祂的信息，神必使聽見之人的耳朵發鳴。祂必斥責那些抗拒神話語的人。」
“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.
「撒但已經施展一切可能嘅手段，務求喺我哋呢班子民中間，唔會有任何事物出現，去責備我哋、斥責我哋，並勸勉我哋除掉我哋嘅錯誤。但係，有一班子民必會抬住上帝嘅約櫃。有人會從我哋中間出去，唔再抬約櫃；但呢啲人唔能夠築起牆垣去阻擋真理；因為真理必會一直向前、向上，直到末了。過去，上帝曾經興起一啲人；而家，祂仍然有可用之人正等候住，並且已經預備好遵行祂嘅吩咐——就係嗰啲會衝破種種限制嘅人；呢啲限制只不過好似用未調勻嘅灰泥粉飾嘅牆一樣。當上帝將祂嘅靈降喺人身上，佢哋就必作工。佢哋必宣講主嘅話；佢哋必揚聲如號筒。真理喺佢哋手中，決唔會被削弱，亦唔會失去能力。佢哋必向百姓指出佢哋嘅過犯，向雅各家指出佢哋嘅罪。」《給傳道人的證言》，409–411。