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.
无论是古代的以色列民族，还是现代的属灵以色列，在各自的起始阶段——前者在过红海之时，后者在大失望之时——都开始了一系列渐进的考验，最终来到最后的考验。《民数记》中以及米勒派历史里那最后一次考验的失败，标志着旷野漂流的开始。
“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、发怨言和悖逆使古代以色列人被阻挡不得进入迦南地。同样的罪也使现代的以色列延迟进入天上的迦南。在这两种情况下，出问题的都不是上帝的应许。正是那些自称为主之民的人中间的不信、世俗、未献身和纷争，使我们在这罪恶与忧伤的世界里滞留了许多年。
“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.
“因为悖逆，我们可能还要在这世界上留许多年，正如以色列人一样；但为了基督的缘故，祂的子民不可因将自己错误行为的后果归咎于上帝而罪上加罪。” 布道，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.
在古代以色列历史的末期，正如在开端一样，存在一个渐进的考验过程；这个过程在古代的肉身以色列被掳到巴比伦时结束。到了现代属灵以色列的末期，他们也将面对一个渐进的考验过程。这个过程在星期日法令颁布、老底嘉的复临信徒被倾覆之时结束。正如古代以色列一样，现代以色列也将被属灵的巴比伦掳去。
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.
在预言上始于1798年并于1863年正式结束的米勒派运动，预表了那场始于1989年、并将在人的恩典期结束与基督第二次降临时告终的十四万四千人的运动。介于米勒派运动的结束与第三位天使大能运动的到来之间的，是依法注册的老底嘉基督复临安息日会教会的历史。
“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.
“西奈与加低斯之间只有十一天的路程，而加低斯位于迦南的边界上；当云彩终于发出前行的信号时，以色列众民带着不久就要进入那美地的盼望重新启程。耶和华在领他们出埃及时曾施行奇事；如今他们既已正式立约接受祂为他们的君王，又被承认为至高者所拣选的子民，他们还有什么福分是不能指望的呢？”《族长与先知》，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.
他们原本短暂的旅程，因为不信和悖逆，竟持续了四十年。若是他们表现出一种以他们从奴役中蒙大能拯救为根基的信心，他们很快就会渡过约旦河，进入应许之地。此后他们所面对的第一个障碍，本会与后来约书亚所面对的是同一个障碍。四十年之后，字面的以色列离开旷野，进入应许之地，耶利哥是他们的第一站；它成了神拯救一切相信之人的大能的象征。耶利哥也象征着米勒派运动在1863年所要面对的工作，但他们却退回到旷野。以利亚的象征与耶利哥的象征直接相连，考察以利亚与耶利哥在历史上的关联颇具启发。
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.
暗利其余的事，凡他所行的和他所显出的勇力，岂不都写在以色列诸王记上吗？暗利与他列祖同睡，葬在撒马利亚；他儿子亚哈接续他作王。犹大王亚撒三十八年，暗利的儿子亚哈开始在以色列作王；亚哈在撒马利亚作以色列王二十二年。暗利的儿子亚哈行耶和华眼中看为恶的事，比他以前的众王更甚。他还以行尼八的儿子耶罗波安的罪为小事，竟娶了西顿王以巴力的女儿耶洗别为妻，去事奉巴力，敬拜他。亚哈在撒马利亚所建的巴力庙里为巴力筑了一座坛。亚哈又立了木偶；他惹耶和华以色列的神发怒，比他以前的一切以色列王更甚。在他的时候，伯特利人希伊勒重修耶利哥城：立根基的时候，丧了长子亚比兰；安门的时候，丧了幼子西割，正如耶和华藉嫩的儿子约书亚所说的话。基列寄居的提斯比人以利亚对亚哈说：我所侍立的耶和华—以色列的神永在，这几年若不是照我的话，必不降露，不下雨。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.
以利亚在迦密山与亚哈和耶洗别所崇拜的诸神的对峙，是对以色列北国第七位王背道的回应；这位王“所行的，使以色列的耶和华神发怒，比他以前的一切以色列诸王更甚”。经文中的“惹怒”一词，是指民数记第十四章中由第十次试验所代表的“惹怒之日”。亚哈惹动神怒，代表了民数记第十四章中因十个探子的恶信而引发的十次试验中的最后一次。因此，这就代表了米勒派运动的最后一次试验，也代表了十四万四千人的最后一次试验。
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，正如圣灵所说：今日你们若听见他的声音，就不可硬着你们的心，像在惹他发怒的时候、在旷野试探的日子一样。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.
在由亚哈所代表的先知性的“惹怒之日”中，先知以利亚祷告说，若有必要，愿上帝使审判临到以色列，使祂的子民从他们所参与的罪中悔改。
“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.’
以色列民渐渐失去了对神的敬畏与尊崇，直至神借着约书亚所说的话在他们眼中毫无分量。“在他［亚哈的］日子里，有伯特利人希伊勒重修耶利哥：立根基的时候，丧了他的长子亚比兰；安门的时候，丧了他的幼子西割，这正是照着耶和华藉嫩的儿子约书亚所说的话。”
“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.
当以色列背道之时，以利亚仍然是上帝忠诚而真实的先知。他看见不信与不忠正迅速使以色列的子民与上帝隔绝，他忠心的心灵极其忧伤，便祈求上帝拯救祂的子民。他恳求主不要完全弃绝祂犯罪的百姓，而是如有必要，藉着审判唤醒他们悔改，不容他们在罪中越走越远，免得惹祂发怒，以致祂将他们作为一个民族毁灭。
“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.’
耶和华的话临到以利亚，叫他因以色列的罪去见亚哈，宣告他的审判。以利亚昼夜兼程，直到来到亚哈的王宫。他不求准许进入，也不等人正式通报。对亚哈来说，这一切全然出乎意料；以利亚身穿先知惯常穿的粗衣，站在这位惊愕的撒马利亚王面前。他对自己未经邀请、突然而至并不道歉，却举手向天，指着那创造天地的永生神郑重宣告将要临到以色列的审判：“这几年，若不照我的话，必不降露，也不下雨。”
“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.
“这番关于上帝因以色列之罪而降下审判的惊人宣告，犹如霹雳击在那位背道的王身上。他似乎因惊愕与恐惧而瘫住；还未从惊异中回过神来，以利亚便不等看他信息的效果，就如来时一般骤然消失了。他的职责是传达出自上帝的祸言，随即退去。他的话锁住了天上的宝库，而他的话也是唯一能够再次将其开启的钥匙。”《证言》，第三卷，第273页。
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.
以色列已经忘记了约书亚曾严严地吩咐他们，不可与外邦列国来往，也不可重建耶利哥。尽管耶利哥之战是神大能的巨大彰显，也是神应许要带领祂的百姓进入应许之地的象征，但与耶利哥相关的还有一桩罪、一项咒诅和一次拯救。所谓“罪”，是亚干贪恋耶利哥的财富与影响力；所谓“咒诅”，是临到凡重建耶利哥的人；而妓女喇合则代表“拯救”。亚干想要那件美丽的巴比伦外袍。他以为可以隐藏自己的罪，正如亚当和夏娃曾试图用无花果叶做的衣裳遮盖他们的罪。亚干渴望耶利哥所代表的繁荣，并希望与巴比伦有份。
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.
耶利哥被视为将第三位天使的信息传到全世界这项工作的象征，但它也包含对爱世界并信靠世界之罪的警告。耶利哥的象征还包含反对重建耶利哥的诅咒；而喇合则代表那些仍在巴比伦中的人，他们在第三位天使的大呼喊发出时从其中出来。
“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.
以利亚忠心的心灵忧伤不已。他的义愤被激起，并为上帝的荣耀大发热心。他看见以色列陷入可怕的背道。当他回想上帝为他们所行的伟大作为时，便不胜悲痛与惊异。然而这一切都被大多数百姓遗忘了。他来到主面前，灵魂饱受煎熬，恳求祂拯救祂的百姓，哪怕必须借着审判。他恳求上帝从那忘恩的百姓那里收回天上的珍宝——甘露与雨水——使那背道的以色列徒然仰望他们的神，就是他们金、木、石的偶像，以及日、月、星辰，指望它们滋润肥沃大地、使其多多出产，却终归徒劳。主对以利亚说，祂已垂听他的祷告，将不降甘露与雨于祂的百姓，直到他们悔改归向祂。
“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.
上帝特别看顾祂的子民，防止他们与周围拜偶像的民族混杂，免得他们的心被那些迷人的树林、神龛、庙宇和祭坛所迷惑；这些东西都以最奢华、最诱人的方式陈设，迷乱人的感官，使上帝在百姓心中的地位被取代。
“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.’
耶利哥城沉溺于极度的偶像崇拜。城中的居民十分富有，但他们把上帝赐给他们的一切财富都归功于自己的诸神。他们金银充裕；但像洪水前的人一样，他们败坏又亵渎，用恶行羞辱并激怒天上的上帝。上帝的审判临到耶利哥。那是一座坚固的要塞。但耶和华军队的元帅亲自从天而来，率领天军攻打这城。上帝的天使使那厚重的城墙倾倒在地。上帝曾说，耶利哥城当受咒诅，除喇合与她全家外，所有人都要灭亡。他们之所以得救，是因喇合恩待了主的使者。耶和华对百姓的话是：“至于你们，务要谨慎，不可取那当灭之物，免得你们取了当灭之物，使自己被咒诅，又使以色列的营受咒诅而遭祸患。” “当时约书亚叫众人起誓说：‘凡敢重建这耶利哥城的人，在耶和华面前必受咒诅；他立根基的时候，必丧长子；安门的时候，必丧幼子。’”
“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.
神对耶利哥之事极其谨严，免得百姓被那地居民所崇拜之物所迷惑，心偏离神。他以最明确的命令护卫他的百姓；然而，尽管神借约书亚之口发出了庄严的禁令，亚干仍敢违背。他的贪心使他取了神所禁止他触碰的财物，因为神的咒诅在其上。因着这人的罪，神的以色列民在仇敌面前软弱如水。
“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.’
约书亚和以色列的众长老极其愁苦。他们因耶和华向他的百姓发怒，就极其卑微地俯伏在神的约柜前。他们在神面前祷告并且哭泣。耶和华对约书亚说：“起来吧！你为何这样俯伏在地呢？以色列犯了罪，违背了我所吩咐他们的约；他们竟取了当灭之物，又偷窃，又行诡诈，又把它放在他们自己的物件里。因此，以色列人不能在仇敌面前站立得住，反在仇敌面前转背逃跑，因为他们成了当灭的；你们若不把那当灭之物从你们中间除掉，我就不再与你们同在。”
“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，上帝在此说明祂如何看待那些自称为祂守诫命之民的人当中的罪。凡像古代以色列那样，被祂特别尊荣，得以目睹祂大能非凡的彰显的人，若仍敢无视祂明确的指示，必成为祂忿怒的对象。祂要教导祂的子民，悖逆和罪在祂面前极其可憎，不可等闲视之。”《证言》第三卷，第263、264页。
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.
耶利哥的故事包含一个警告：不要信靠那座邪恶而富裕的城表面的力量与荣耀。在圣经预言中，“城”指一个国度，而亚干拿了一件巴比伦的衣裳。衣裳在预言上象征品格，所以在“末后的日子”，亚干把那件巴比伦衣裳藏起来，代表着一种隐藏的欲望，想要拥有属灵巴比伦的品格。属灵巴比伦的品格，或其形象，正是美国在把教会与国家结合起来时所觊觎的。
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.
面对米勒派运动青年可能被征召参加内战的可能性，并认识到组织化的必要性，该运动的领袖们在法律上与他们从未打算融入的那个富裕国家建立了联系。甚至那个富裕国家的宪法也规定，教会并无必要与国家相联系。米勒派时期就已存在的宗派至今仍然存在；其中一些宗派从未与美国政府建立法律关系，而他们不建立这种关系的选择从未以任何方式妨碍他们组织各自的教会。
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.
约书亚攻打耶利哥之后很久，到了亚哈的时代，神背道的子民早已将关于亚干的背道和耶利哥被毁的一切警戒遗忘。以利亚向神祷告，请求在必要时施行神的审判，使祂的子民悔改。玛拉基记载旧约最后的话语时，这应许是置于耶和华以咒诅击打全地的背景之中。与耶利哥有关的咒诅，临到凡重建耶利哥的人；这咒诅也临到凡像亚干那样，想要倚靠与耶利哥相关的财富与富足的人。亚干的“罪”代表那隐藏的、不圣洁的内在欲望——要穿上巴比伦的衣裳；而“咒诅”则是针对将这些内在欲望付诸行动的行为。
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.
米勒的信息是他那个时代的以利亚信息，而南北战争代表了伴随以利亚信息而来的审判。1863年南北战争中期，米勒派复临运动重建了耶利哥，这一点可由约书亚对任何重建耶利哥之人的咒诅细节为证。
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.
当时，约书亚叫众人起誓说：“凡在耶和华面前兴起重建这耶利哥城的人，必受咒诅；他立根基的时候，必丧长子；立门的时候，必丧幼子。”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.
在约书亚的命令中，“adjured”一词既是誓言，也是咒诅。违背约书亚的命令就要受咒诅，遵守誓言就要蒙祝福。被译为“adjured”的那个词，在《利未记》二十六章中也被译为“七次”。摩西的誓言与咒诅，正如但以理在第九章所表达的，与重建耶利哥有关。
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，全以色列都违背了你的律法，甚至转离，以致不听从你的声音；因此，咒诅和写在神仆摩西律法上的誓言都临到我们，因为我们得罪了他。但以理书 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.
怀特姐妹说：“上帝对待耶利哥一事非常严谨，免得百姓被其居民所敬拜的事物所迷惑，心偏离上帝。”上帝在实施耶利哥的毁灭时非常严谨，因此在记录亚干所代表的警戒时也非常严谨。他谨慎地记录了与重建耶利哥有关的咒诅，也谨慎地界定了使城墙倒塌所采用的神的策略。
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.
毫无疑问，正是耶稣，作为耶和华军队的元帅，指挥天使使耶利哥的城墙倒塌；而且在上帝的话语中，没有任何事情是偶然的。但在这个例子中，有女先知告诉我们：“上帝对于耶利哥的事非常严格。”约柜被抬着绕城走了七天，而在预言中，一天算一年。这一原则在旷野漂流四十年的开端就被记载下来；在那四十年的末了，他们围绕耶利哥城七天。
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.
照着你们窥探那地的日数，就是四十日，按一日顶一年，你们要担当自己的罪孽，共四十年，并且你们必知道我离弃你们的事。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.
约柜被抬着绕城七天；到了第七天，又绕城“七次”。这就提供了两个预言性的见证，表明耶利哥与摩西誓言中的“七次”有关。神立约的子民是祭司，并且有七位祭司吹响了七支号角。
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.
你们也像活石，被建造成属灵的殿，成为圣洁的祭司，为要借着耶稣基督献上蒙神悦纳的属灵祭物。彼得前书 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.
号角在不同的语境中，可能代表警告的信息、审判，或对圣会的召唤。末后的日子里，守望者要吹响号角，正如米勒派在其历史中所做的一样。祭司象征着锡安城墙上的守望者，他们吹号，既警告神的子民即将来临的审判，也呼召这些人参加圣会。
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.
在锡安吹角，在我圣山吹出警号；使全地的居民战栗，因为耶和华的日子将到，近在眼前……在锡安吹角，设立圣洁的禁食，召集庄严的大会；聚集众民，使会众成圣，招聚长老，聚集孩童和吃奶的婴孩；使新郎出离他的内室，新娘出离她的闺房。让祭司，就是侍奉耶和华的，在廊子与祭坛之间哭泣，说：耶和华啊，求你怜恤你的百姓，不要使你的产业受羞辱，免得外邦人辖制他们；为何让人们在列邦中说：“他们的神在哪里呢？”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!
号角的信息就是以利亚的信息。约书亚记第六章中“七”这个词的各种用法，都与利未记第二十六章里被译为“七次”的那个词相同，或是其相关的派生词。然而，老底嘉的神学家们端出来的一盘寓言却声称，利未记第二十六章中被译为“七次”的这个词只代表权能的丰满、圆满，或其他一些愚蠢的变体，用来否认米勒在给这个被译为“七次”的词赋予数值时是正确的。祭司带领百姓绕城七次，而不是圆满或完全地绕耶利哥。被译为“七次”的这个词代表一个数值！
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.
在耶利哥，百姓呼喊的时候，这代表了十四万四千人的大声呼喊；他们就是但以理书第二章中从山上非人手凿出来、击打并使那像粉碎的那一群人。
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.
当这些王在位的时候，天上的神必建立一个永不毁坏的国；这国也不交给别的民，反要打碎并消灭这一切诸国，并且永远长存。你既看见那块不是人手从山上凿出来的石头，打碎了铁、铜、泥、银和金，这位至大的神就把后来必成的事指示王；这梦确实，其讲解也可靠。但以理书 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.
神特意把在耶利哥发现的贵重金属列为金、银、铜和铁。在预言上，泥土以喇合为预表，代表神的子民。耶利哥代表在十四万四千人大声呼喊期间，地上一切国度的终结。
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.
惟有金子、银子，和铜铁的器皿，都要归耶和华为圣，必入耶和华的库中。约书亚记 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.
耶利哥代表着征服应许之地的工作，这工作预表了第三位天使那大能的运动。那项工作包括发出警告、宣告咒诅，并拯救祭司体系之外的人，以妓女喇合为代表。
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.
约书亚的“预言性咒诅”在亚哈和以利亚的日子里应验了。那道针对重建耶利哥的咒诅具体预言：凡这样做的人，在立耶利哥的城门时必丧其幼子，在立其根基时必丧其长子。到了以利亚的时候，伯特利人希伊勒应验了那预言；他立城门的时候，他的幼子死了，他立根基的时候，他的长子死了。与以利亚信息相关的“咒诅”以重建耶利哥的工作为代表。
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，在耶和华那大而可畏的日子来到以前，我要差遣先知以利亚到你们那里去。他必使父亲的心转向儿女，儿女的心转向父亲，免得我来用咒诅击打这地。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.
与米勒的以利亚信息相关的米勒派历史之咒诅，曾由约书亚预言，并在以利亚和亚哈的时代应验。
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.
在他在位的时候，伯特利人希伊勒重建了耶利哥；他立根基的时候，丧了长子亚比兰；立门的时候，丧了幼子西割，正如耶和华借嫩的儿子约书亚所说的话。列王纪上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.
重建耶利哥的咒诅，不能与上帝在使耶利哥城墙倒塌时所彰显的权能分开。怀特姊妹说：“凡像古代以色列一样，被祂特别恩待，得以亲眼见证祂非凡权能之显现的人，若仍胆敢无视祂明确的指示，必将成为祂忿怒的对象。”米勒派方才参与了上帝大能的显现，而这一显现以“午夜呼声”达到高潮；然而他们却拒绝了摩西关于“七次”的誓言，但以理也将其认定为“摩西的咒诅”。
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.
在神的话语中，名字是品格的象征；重建耶利哥之人的名字，以及他长子和幼子的名字，都很有启示性。希伊勒的名字意为“大能的永生神”，这表明希伊勒是永生神的跟随者。他被称为伯特利人这一事实，使他与教会联系在一起。长子亚比兰的名字意为“高处之父”，即被高举、被抬举之意；幼子西割的名字意为“高耸”，并有“高举、抬举”之意。这三个名字都体现了神属性的某些方面，但在他们所应验的预言语境中，却指向一个把自己高举在那位使耶利哥倒塌的全能神之上的人。预言中的“门”代表教会。
“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.
“对那谦卑而信的心灵而言，上帝在地上的殿就是天国之门。赞美的诗歌、祈祷，以及基督的代表所说的话，都是上帝所指定的媒介，用以预备一班子民，进入天上的教会，参与那更崇高的敬拜；在那里，凡污秽的都不能进入。”《证言》，卷五，第491页。
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.
建立教会的工作始于1860年，这一点有基督复临安息日会的历史学家作证，如怀爱伦的孙子亚瑟·怀特。
“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.
尽管艾伦·怀特曾就在管理教会工作方面对秩序的需要写作并发表了相当篇幅的文章（见《早期著作》，97—104页），也尽管詹姆斯·怀特在讲话和《评论》上的文章中一直把这一需要摆在信徒面前，教会的行动仍然迟缓。那些以概括方式提出的内容普遍受到欢迎，但当要把这些转化为具有建设性的举措时，却遭到了抵制和反对。詹姆斯·怀特在二月份发表的几篇短文唤醒了不少自满的人，而如今议论纷纷。
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
在密歇根与怀特共事的J·N·洛夫伯勒是第一个作出回应的人。他的话是肯定的，但带有防御姿态：
“‘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.’
“有人说，如果你们组织起来，以便依法拥有财产，你们就会成为巴比伦的一部分。不。我认为，我们处于一个可以依法保护我们财产的地位，与利用法律来维护并强制推行我们的宗教观点之间，有很大的区别。如果保护教会财产是错误的，那么个人依法持有任何财产为什么就不是错误的呢？——《评论与先驱》，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:
詹姆斯·怀特在《评论》中结束了他的陈述，把出版事业组织化的需要这一问题摆在教会面前，并以这样的话作结：“如果有人反对我们的建议，请写出一项计划，使我们作为一个群体可以据以行事？”——同上，1860年2月23日。首先在外地从事事工的传道人中作出回应的是R. F.·科特雷尔，他是《评论》的骨干通讯编辑。他当即的反应显然是否定的：
“‘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.
“怀特弟兄已请弟兄们就他关于保全教会财产的提议发表意见。我并不确切知道他在这一建议中打算采取什么措施，但据我理解，是要依法注册成为一个宗教团体法人。就我而言，我认为‘为自己立名’是不对的，因为那正是巴比伦的根基。我不认为上帝会认可这件事。——同上，1860年3月22日。” 阿瑟·怀特，《艾伦·G·怀特》，第1卷，第420、421页。
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·怀特在1860年开始为成为一个教会而努力，而教会用“门”来代表。埃伦·怀特这样谈到1860年。
“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，死神跨进我们家的门槛，折断了我们家族之树上最年幼的一枝。小赫伯特，生于1860年9月20日，于同年12月14日离世。”《证言》，第一卷，第103页。
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，怀特一家也失去了他们的长子。他玩耍后身子过热，便走进准备布制图表的房间，在一些用于制作图表的潮湿布料上小睡。1843年和1850年的图表代表着米勒派运动的基础。1863年制作的图表则表示对《利未记》二十六章所说“七倍”的拒绝，而这一内容先前已呈现在《哈巴谷书》的两张图表上。它呈现的是一条伪造的基础性信息。
“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:
当[1863]年11月27日（星期五）父母抵达托普舍姆时，他们发现三个儿子和阿德莉娅在车站等候他们。他们看上去都很健康，唯独亨利感冒了。但到了下一个星期二，也就是12月1日，亨利因肺炎病得很重。多年以后，他最小的弟弟威利重述了这段经过：
‘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.
“在父母外出期间，亨利和爱德森在豪兰弟兄的监督下，忙着把图表装裱在布料上，准备出售。他们在离豪兰家大约一个街区的一间租用的店铺里工作。后来，他们在等待从波士顿寄来图表的期间，终于得以喘息几天。……从河边长途跋涉归来后，他［亨利］随意躺在几块用来给纸质图表做背衬的潮湿布料上睡着了。一阵冷风从敞开的窗户吹进来。这一不慎使他患上了重感冒。”——亚瑟·怀特，《怀爱伦》，第2卷，第70页
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，米勒派运动以建立教会并拒绝体现在哈巴谷的两张图表上的根基性真理而告终。主要领袖，正如伯特利人希伊勒所预表的那样，早在1860年就开始立门的工作，并因此丧失了他的幼子。1863年，伪造的图表成了希伊勒长子小睡的地方。他受了风寒，并在同年去世。他的死亡与他睡在当时正在制作的那些图表上直接有关。然而，1863年那张正在制作的图表，是由米勒所代表的以利亚所建立之根基的伪造品。
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.
约书亚反对重建耶利哥的命令，是用“adjure”一词来表达的。它代表誓言与咒诅，并且与利未记第二十六章中译作“七次”的那个词是同一个词。它是伴随以利亚信息的咒诅，而当米勒派复临主义通过成立合法的教会并弃绝米勒的“绊脚石”来重建耶利哥之时，这个咒诅在1860年和1863年得以应验。希伊勒是伯特利人，因此在预言上强调希伊勒重建耶利哥的工作，就是建造教会的工作。
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.”
约书亚的“诅咒”是在讲述耶利哥之战的故事时一并宣告的——这场战役的故事若不反复提到“七次”，便无法讲述。
In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.
1863年，由以利亚提出、由威廉·米勒代表的摩西的信息（或称“誓言”）带来了“咒诅”。摩西的信息和以利亚的工作都遭到拒绝。以利亚于1989年回归，但直到2001年9月11日之后才与摩西重新联结。该信息尚未得到辩护，但无懈可击。
“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.
未成圣的传道人正集结起来与上帝对抗。他们同一口气既称颂基督，又称颂这世界的神。他们口头上接纳基督，却拥抱巴拉巴；他们的行为在说：“不要这人，要巴拉巴。”凡读到这些话的人，都要谨慎。撒但夸口他能做什么；他意图破坏基督曾为教会祈求所当有的合一。他说：“我要出去，作一个说谎的灵，去欺骗我所能欺骗的人，去批评、定罪并歪曲。”若一个曾得大光并拥有充分明证的教会接纳那诡诈之子、假见证人，那教会就会丢弃主所差来的信息，反而接受最不合理的断言、虚妄的假设和谬误的理论。撒但嘲笑他们的愚昧，因为他知道什么是真理。
“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.’
许多人将站在我们的讲坛上，手中握着虚假预言的火炬，那火炬是由撒但那地狱般的火炬点燃的。如果怀疑与不信被人珍视，忠心的传道人就会从那些自以为知道很多的人当中被挪去。基督说：“但愿你知道——就是你，至少在你这日子里——那些关乎你平安的事！只是如今这些事却向你的眼目隐藏了。”
“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.
然而，神坚固的根基立得稳。主认识属祂的人。成圣的传道人口中不可有诡诈；他必须坦荡如昼，毫无邪恶的玷污。成圣的事工与出版事业必成为一股力量，将真理之光照耀这悖逆的世代。光啊，弟兄们，我们需要更多的光。在锡安吹角，在圣山吹响警报。以成圣的心，聚集耶和华的军队，来听主要对祂百姓所说的话；因为凡肯听的，祂都给他们更大的亮光。让他们武装整备，起来上阵——去帮助主对抗强敌。神必亲自为以色列行事。一切说谎的舌头都要缄默。天使的手必推翻正被筹划的欺骗诡计。撒但的防垒绝不能得胜。得胜必伴随第三位天使的信息。正如耶和华军队的元帅拆毁耶利哥的城墙，照样，主那守诫命的子民也必得胜，一切敌对的势力都要被击败。不要有任何人埋怨那些带着天上所赐信息来到他们中间的神的仆人。不要再挑剔他们，说：“他们太肯定；他们说话太强硬。”他们也许说得强硬一些；但这不是所需要的吗？若人不听从祂的声音或祂的信息，神必使听者的耳朵发麻。祂必谴责那些抗拒神话语的人。
“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.
撒但设下了一切可能的安排，使在我们这个百姓中，不会出现责备、斥责我们并劝勉我们弃绝错误的声音。然而，必有一班人要抬上帝的约柜。我们中间有些人要出去，不再抬约柜。但这些人不能筑墙拦阻真理；因为它必一直向前、向上，直到末了。以往上帝曾兴起人，如今祂仍有随时可用的人在等候，预备遵行祂的吩咐——这些人要穿越那些不过如同抹了未泡透灰泥的墙一般的限制。当上帝将祂的灵降在人的身上，他们就要作工。他们要宣讲主的话；他们要扬声如吹号角。真理在他们手中不会被削弱，也不会失去能力。他们要向百姓指出他们的过犯，向雅各家指出他们的罪恶。给传道人的证言，409-411。