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.
Ekuqaleni kuka-Israyeli wasendulo ongokoqobo, nangasekuqaleni kuka-Israyeli wanamuhla ongokomoya, ekweqeni uLwandle Olubomvu, kwase kuthi-ke nasekudumazekeni okukhulu, kwaqala uchungechunge lwezivivinyo eziqhubekayo olwagcina selufika esivivinyweni sokugcina. Ukwehluleka kwaleso sivivinyo sokugcina encwadini kaNumeri nasemlandweni wamaMillerite kuphawula ukuqala kokuzulazula ehlane.
“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.
“Iminyaka engamashumi amane ukungakholwa, ukukhonona, nokuhlubuka kwavimbela u-Israyeli wasendulo ukuba angangeni ezweni laseKhanani. Izono ezifanayo ziye zabambezela ukungena kuka-Israyeli wanamuhla eKhanani lasezulwini. Kuzo zombili lezi zimo, izithembiso zikaNkulunkulu bezingenaphutha. Yikho ukungakholwa, ukuthanda izwe, ukungazinikezeli ngokuphelele, nokuxabana phakathi kwabantu beNkosi abazibiza ngokuthi bangabakhe, okusiwisele ukuba sihlale kulo mhlaba wesono nosizi iminyaka eminingi kangaka.
“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.
“Kungase kudingeke ukuba sihlale lapha kuleli zwe iminyaka eminingi kakhulu ngenxa yokungalaleli, njengoba kwenzeka kubantwana bakwa-Israyeli; kodwa ngenxa kaKristu, abantu baKhe akufanele bengezelele isono phezu kwesono ngokusola uNkulunkulu ngemiphumela yendlela yabo yokwenza embi.” 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.
Ekupheleni komlando ka-Israyeli wasendulo, njengasekuqaleni, kwakukhona inqubo yokuvivinywa eqhubekayo eyaphela lapho u-Israyeli wasendulo ongokoqobo ethunjelwa eBhabhiloni. Ekupheleni kuka-Israyeli wanamuhla ongokomoya, nabo bayobhekana nenqubo yokuvivinywa eqhubekayo. Leyo nqubo iphela lapho ama-Adventist aseLawodikeya egumbuqelwa emthethweni weSonto. Njengaku-Israyeli wasendulo, u-Israyeli wanamuhla uyothunjwa yiBhabhiloni elingokomoya.
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.
Inhlangano yamaMillerite eyaqala ngokwesiprofetho ngo-1798, yaze yaphela ngokusemthethweni ngo-1863, iyisifanekiso senhlangano yabayizinkulungwane eziyikhulu namashumi amane nane eyaqala ngo-1989 futhi iphela ekuvalweni komusa wokuhlolwa kwesintu nasekubuyeni kwesibili kukaKristu. Phakathi kokuphela kwenhlangano yamaMillerite nokufika kwenhlangano enamandla yengelosi yesithathu, kukhona umlando webandla laseLawodikeya lamaSeventh-day Adventist elibhaliswe ngokomthetho.
“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.
“Ibanga elingamahambo ezinsuku eziyishumi nanye kuphela laliphakathi kweSinayi neKadeshi, emingceleni yaseKhanani; futhi kwakungokulindela ukungena ngokushesha ezweni elihle lapho izimpi zakwa-Israyeli zaqalisa futhi uhambo lwazo lapho ifu ekugcineni selinike isibonakaliso sokuqhubekela phambili. UJehova wayenze izimangaliso ekubakhipheni eGibhithe, futhi yiziphi izibusiso ababengenakulindela manje njengoba base benze isivumelwano ngokusemthethweni sokumamukela njengoMbusi wabo, futhi sebevunyelwe njengabantu abakhethiweyo boPhezukonke?” Patriarchs and Prophets, 376.
Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.
Uhambo lwabo olufushane lwagcina luyiminyaka engamashumi amane, ngenxa yokungakholwa nokungalaleli kwabo. Ukuba babebonakalisé ukholo olwalusekelwe ekukhululweni kwabo okukhulu ebugqilini, ngabe bawela masinyane uMfula iJordani bangena eZweni Lesithembiso. Isithiyo sabo sokuqala emva kwalokho ngabe saba yileso sithiyo esathi kamuva uJoshuwa wasinqoba. Emva kweminyaka engamashumi amane, u-Israyeli ongokoqobo washiya ihlane waya eZweni Lesithembiso, futhi iJeriko yaba yisinyathelo sabo sokuqala, futhi ime njengophawu lwamandla kaNkulunkulu ensindisweni kubo bonke abakholwayo. IJeriko futhi iwuphawu lomsebenzi okwakufanele ukunyakaza kwamaMillerite kubhekane nawo ngo-1863, kodwa bahlehlela emuva baya ehlane. Uphawu luka-Eliya luxhumene ngokuqondile nophawu lweJeriko, futhi kuyafundisa ukucabangela ukuxhumana kuka-Eliya ngokomlando neJeriko.
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.
Kepha manje zonke ezinye izenzo zika-Omri azenzayo, nobuqhawe bakhe abubonakalisa, akubhalwanga yini encwadini yemilando yamakhosi akwa-Israyeli na? U-Omri wayeselala noyise, wangcwatshwa eSamariya; u-Ahabi indodana yakhe wabusa esikhundleni sakhe. Ngomnyaka wamashumi amathathu nesishiyagalombili ka-Asa inkosi yakwaJuda, u-Ahabi indodana ka-Omri waqala ukubusa phezu kuka-Israyeli; u-Ahabi indodana ka-Omri wabusa phezu kuka-Israyeli eSamariya iminyaka engamashumi amabili nambili. U-Ahabi indodana ka-Omri wenza okubi emehlweni eNkosi ngaphezu kwabo bonke ababengaphambi kwakhe. Kwathi, kungathi kuyinto encane kuye ukuhamba ezonweni zikaJerobowamu indodana kaNebati, wathatha uJezebeli indodakazi ka-Etibali inkosi yamaSidoni ukuba abe ngumkakhe, wahamba wakhonza uBhali, wamkhuleka. Wamisela uBhali i-altare endlini kaBhali ayeyakhile eSamariya. U-Ahabi wenza no-Ashera; u-Ahabi wenza okukhulu kakhulu ukuvusa iNkosi uNkulunkulu ka-Israyeli ukuba ithukuthele kunawo wonke amakhosi akwa-Israyeli ayengaphambi kwakhe. Ezinsukwini zakhe uHiyeli waseBethele wakha iJeriko; wabeka isisekelo salo ngo-Abiramu izibulo lakhe, wamisa amasango alo ngoSegubi indodana yakhe encane, njengokwezwi leNkosi elalikhulume ngoJoshuwa indodana kaNuni. U-Eliya umThishibi, owayengowabakhileyo eGileyadi, wathi ku-Ahabi: Kuphila iNkosi uNkulunkulu ka-Israyeli engimi phambi kwayo, ngeke kube namazolo namvula kule minyaka, ngaphandle kwezwi lami. 1 AmaKhosi 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.
Ukubhekana u-Eliya aba nakho nonkulunkulu baka-Ahabi noJezebeli eNtabeni iKarmeli kwakungukuphendula ekuhlubukeni kwenkosi yesikhombisa yombuso wasenyakatho wakwa-Israyeli, “eyenza okukhulu kakhulu ukucasula uJehova uNkulunkulu ka-Israyeli kunawo wonke amakhosi akwa-Israyeli ayengaphambi kwakhe.” Igama elithi ‘ukucasula’ kulesi siqephu liyinkomba “yosuku lokucasulwa” olwalumelwe yisivivinyo seshumi kuNumeri 14. Ukucasula kuka-Ahabi uNkulunkulu kwakumele esokugcina ezivivinyweni eziyishumi ezalethwa ngumbiko omubi wezinhloli eziyishumi kuNumeri 14. Ngakho-ke, kumela isivivinyo sokugcina senhlangano yamaMillerite kanye nesivivinyo sokugcina sabayizinkulungwane eziyikhulu namashumi amane nane.
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.
Ngakho-ke, njengoba uMoya oNgcwele esho, Namuhla, uma nizwa izwi lakhe, ningazenzi lukhuni izinhliziyo zenu, njengasekucunuleni, ngosuku lokulingwa ehlane. Hebheru 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.
Ngosuku lwesiprofetho “lokucunula” olwalumelwe ngu-Ahabi, umprofethi u-Eliya wakhuleka ukuthi, uma kwakudingeka, uNkulunkulu alethe izahlulelo phezu kuka-Israyeli ukuze abantu baKhe baphenduke ezonweni ababebambe iqhaza kuzo.
“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.’
“Abantu bakwa-Israyeli base belahlekelwa kancane kancane ukumesaba nokumhlonipha uNkulunkulu kwaze kwaba yilapho izwi laKhe elafika ngoJoshuwa lingasenasisindo kubo. ‘Ezinsukwini zakhe [zika-Ahabi] uHiyeli waseBetheli wakha iJeriko: wabeka isisekelo salo ngo-Abhiramu izibulo lakhe, wamisa amasango alo ngoSegubi indodana yakhe encane, ngokwezwi likaJehova alikhuluma ngoJoshuwa indodana kaNuni.’
“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.
“Ngesikhathi u-Israyeli ehlubuka ekukholweni, u-Eliya wahlala engumprofethi kaNkulunkulu othembekile noqinisileyo. Umphefumulo wakhe othembekile wacindezeleka kakhulu lapho ebona ukuthi ukungakholwa nokungathembeki kwakuhlukanisa ngokushesha abantwana bakwa-Israyeli noNkulunkulu, futhi wakhuleka ukuthi uNkulunkulu asindise abantu baKhe. Wancenga ukuba iNkosi ingabalahli ngokuphelele abantu baYo abonayo, kodwa ukuba, ngezahlulelo uma kudingeka, ibavuselele ekuphendukeni futhi ingabavumeli ukuba baqhubekele phambili nakakhulu esonweni kanjalo bayivuselele ukuba ibabhubhise njengesizwe.”
“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.’
“Umyalezo weNkosi wafika ku-Eliya ukuba aye ku-Ahabi ephethe izimemezelo zokulahla kwezahlulelo zaYo ngenxa yezono zakwa-Israyeli. U-Eliya wahamba imini nobusuku waze wafika esigodlweni sika-Ahabi. Akacelanga imvume yokungena, futhi akalindanga ukuba amenyezelwe ngokusemthethweni. Ngokungalindelekile ngokuphelele ku-Ahabi, u-Eliya wema phambi kwenkosi yaseSamariya emangele, egqoke izingubo ezirhabaxa ezazivamise ukugqokwa ngabaprofethi. Akenzi sizathu ngokuvela kwakhe ngokuzuma, engenamenywa; kodwa, ephakamisela izandla zakhe ezulwini, waqinisa ngesizotha ngoNkulunkulu ophilayo, owenza amazulu nomhlaba, ngezahlulelo ezazizakwehlela u-Israyeli: ‘Kule minyaka ngeke kube khona namazolo noma imvula, ngaphandle ngokwezwi lami.’”
“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.
“Lokhu kusolwa okumangalisayo kwezahlulelo zikaNkulunkulu ngenxa yezono zakwa-Israyeli kwehlela phezu kwenkosi ehlubukileyo njengombani wokuduma. Yabonakala sengathi ikhubazekile ngenxa yokumangala nokwesaba; futhi ngaphambi kokuba ilulame ekumangalisweni kwayo, u-Eliya, engalindanga ukubona umphumela wesigijimi sakhe, wanyamalala ngokuzumayo njengoba nje ayefike kanjalo. Umsebenzi wakhe kwakuwukukhuluma izwi losizi elivela kuNkulunkulu, futhi wahoxa masinyane. Izwi lakhe lalivale ingcebo yasezulwini, futhi izwi lakhe lalilona kuphela ukhiye owawungakuvula futhi.” Testimonies, volume 3, 273.
Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.
U-Israyeli wayesekhohliwe ukuthi uJoshuwa wayebabeke umyalo oqinile wokuba bangazihlanganisi nezizwe zabahedeni, nokuthi bangalokothi bayakhe kabusha iJeriko. Nakuba impi yaseJeriko yayiwukubonakaliswa okukhulu kwamandla kaNkulunkulu futhi iyisibonakaliso sesithembiso sikaNkulunkulu sokuhola abantu baKhe baye eZweni Lesithembiso, kwakukhona futhi isono, isiqalekiso, nokukhululwa okuhambisana neJeriko. ‘Isono’ kwakungesika-Akani, owafisa ingcebo nethonya laseJeriko; ‘isiqalekiso’ sasiphezu kwanoma yimuphi umuntu owayengayakha kabusha iJeriko; kanti isifebe uRahabi sasimelela ‘ukukhululwa’. U-Akani wayefuna ingubo enhle yaseBhabhiloni. Wayecabanga ukuthi angasifihla isono sakhe, njengoba u-Adamu no-Eva bazama ukufihla isono sabo ngengubo yamaqabunga omkhiwane. U-Akani wayefuna ukuchuma okwakumelwa yiJeriko, futhi wayefisa ukuzihlanganisa neBhabhiloni.
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.
IJeriko ibekwe njengophawu lomsebenzi wokuletha umlayezo wengelosi yesithathu ezweni, kodwa iqukethe isixwayiso ngesono sokuthanda nokwethemba izwe. Uphawu lweJeriko luqukethe nesiqalekiso esimelene nokwakhiwa kabusha kweJeriko, kanti uRahabi umelela labo abaseseBabiloni abaphumayo lapho kumenyezelwa ukukhala okukhulu kwengelosi yesithathu.
“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.
“Umphefumulo othembekile ka-Eliya wadabuka kakhulu. Intukuthelo yakhe yavuswa, futhi waba nomona ngenxa yenkazimulo kaNkulunkulu. Wabona ukuthi u-Israyeli wayecwile ekuhlubukeni okwesabekayo. Futhi lapho ekhumbula izinto ezinkulu uNkulunkulu ayebenzele zona, wehlulwa usizi nokumangala. Kodwa konke lokhu kwakukhohliwe iningi labantu. Waya phambi kweNkosi, futhi, umphefumulo wakhe ucindezelwe usizi olukhulu, wanxusa ukuba Yona isindise abantu Bayo noma ngabe kwakumelwe kube ngezahlulelo. Wanxusa uNkulunkulu ukuba avimbe kubantu Bakhe abangabongiyo amazolo nemvula, ingcebo yasezulwini, ukuze u-Israyeli ohlubukileyo abheke ngeze konkulunkulu bakhe, izithombe zakhe zegolide, zokhuni, nezetshe, ilanga, inyanga, nezinkanyezi, ukuba kunisele futhi kunothise umhlaba, kuwubangele ukuba uthele kakhulu. INkosi yamtshela u-Eliya ukuthi iwuzwile umkhuleko wakhe futhi yayizovimba amazolo nemvula kubantu Bayo baze baphendukele Kuyo ngokuphenduka.”
“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.
“UNkulunkulu wayebagade ngokukhethekile abantu baKhe ukuba bangahlangani nezizwe ezazikhonza izithombe ezazibazungezile, funa izinhliziyo zabo zikhohliswe yizihlahla ezingcwele nezindawo zokukhulekela, amathempeli nama-altare, okwakuhlelwe ngendlela ebiza kakhulu nenxenxayo ukuze kuphambukiswe imizwa, ukuze uNkulunkulu asuswe ezingqondweni zabantu.
“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.’
“Idolobha laseJeriko lalinikelwe ekukhonzeni izithombe okwedlulele kakhulu. Abakhileyo kulo babenothile kakhulu, kodwa yonke ingcebo uNkulunkulu ayebanike yona bayibala njengesipho sonkulunkulu babo. Babenegolide nesiliva ngobuningi; kodwa, njengabantu bangaphambi kukaZamcolo, babebolile futhi behlambalaza, futhi bathuka, bavusa ulaka lukaNkulunkulu wezulu ngemisebenzi yabo emibi. Izahlulelo zikaNkulunkulu zavuselwa iJeriko. Laliyinqaba. Kodwa uMkhuzi webutho likaJehova uqobo Wehla evela ezulwini ukuzohola amabutho asezulwini ekuhlaseleni idolobha. Izingelosi zikaNkulunkulu zabamba izindonga zalo ezinkulu, zawisa phansi. UNkulunkulu wayethe idolobha laseJeriko malibe ngeliqalekisiweyo nokuthi bonke mababhujiswe ngaphandle kukaRahabi nendlu yakhe. Laba kwakumelwe basindiswe ngenxa yomusa uRahabi awawubonisa izithunywa zeNkosi. Izwi leNkosi kubantu lalingukuthi: ‘Nina-ke, nganoma iyiphi indlela zigcineni entweni eqalekisiweyo, funa nibe ngabaqalekisiweyo, lapho nithatha entweni eqalekisiweyo, nenze ikamu lakwa-Israyeli libe yisiqalekiso, nilikhathaze.’ ‘UJoshuwa wabafungisa ngaleso sikhathi, ethi, Uqalekisiwe phambi kweNkosi umuntu ovukayo akhe kabusha leli dolobha iJeriko: uyakubeka isisekelo salo ngezibulo lakhe, futhi ngomfana wakhe omncane uyakumisa amasango alo.’”
“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.
“UNkulunkulu wayeqikelela kakhulu ngokuqondene neJeriko, funa abantu bathakathwe yizinto izakhamuzi zakhona ezazizikhonzile, nezinhliziyo zabo ziphambukiswe kuNkulunkulu. Wabavikela abantu baKhe ngemiyalo eqinile kakhulu; kodwa, naphezu komyalo onzima nowesabekayo kaNkulunkulu ngomlomo kaJoshuwa, u-Akhani wazama ukweqa umthetho. Ukuhaha kwakhe kwamholela ekuthatheni ingxenye yengcebo uNkulunkulu ayemenqabele ukuba ayithinte, ngoba isiqalekiso sikaNkulunkulu sasisephezu kwayo. Futhi ngenxa yesono salo muntu, u-Israyeli kaNkulunkulu waba buthakathaka njengamanzi phambi kwezitha zawo.”
“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.’
“UJoshuwa namalunga akwa-Israyeli babesosizini olukhulu. Balala phambi komphongolo kaNkulunkulu ngokuzithoba okukhulu kakhulu, ngenxa yokuthi uJehova wayethukuthelele abantu baKhe. Bakhuleka bakhala phambi kukaNkulunkulu. UJehova wakhuluma kuJoshuwa wathi: ‘Sukuma; ulaleleni kanje ngobuso bakho phansi na? U-Israyeli wonile, futhi bephule nesivumelwano saMi engabayala ngaso; ngokuba bathathe nokwesiqalekiso, futhi bebe, baphinde bakhohlisa, bakubeka ngisho naphakathi kwempahla yabo. Ngalokho abantwana bakwa-Israyeli abakwazanga ukuma phambi kwezitha zabo, kodwa bafulathela izitha zabo, ngoba basebengabokuqalekiswa; futhi angisayikuba nani, ngaphandle kokuba nibhubhise okuqalekisiweyo phakathi kwenu.’”
“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.
“Ngibonisiwe ukuthi uNkulunkulu lapha ubonisa indlela abheka ngayo isono phakathi kwalabo abathi bangabantu baKhe abagcina imiyalo yaKhe. Labo abahloniphe ngokukhethekile ngokubona ukubonakaliswa okumangalisayo kwamandla aKhe, njengoba kwenza u-Israyeli wasendulo, kodwa bese noma kunjalo bezama ukunganaki iziyalezo zaKhe eziqondile, bayoba yizisulu zolaka lwaKhe. Ufuna ukufundisa abantu baKhe ukuthi ukungalaleli nesono kuyamcasula kakhulu futhi akumelwe kuthathwe kalula.” Testimonies, ivolumu 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.
Indaba yaseJeriko ihlanganisa isixwayiso sokungathembeli emandleni nasekubukhazikhazini obubonakalayo bomuzi omubi nowenothile. “Umuzi” esiprofethweni seBhayibheli ungumbuso, futhi u-Akhani wathatha ingubo yaseBhabhiloni. Ingubo imelela isimilo ngokwesiprofetho, ngakho-ke, “ezinsukwini zokugcina,” ukufihla kuka-Akhani ingubo yaseBhabhiloni kumelela isifiso esifihlekile sokuba nesimilo seBhabhiloni elingokomoya. Isimilo, noma umfanekiso, weBhabhiloni elingokomoya yilokho i-United States ekulangazelelayo lapho ihlanganisa ibandla nombuso.
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.
Bebhekene nokwenzeka kokuthi intsha yenhlangano yamaMillerite ibizelwe empini yoMbango, futhi beqaphela isidingo sokuhleleka, abaholi baleyo nhlangano baxhumana ngokomthetho nesizwe esicebile ababengafanele neze bazifanise naso. Ngisho noMthethosisekelo walelo zwe elicebile wawuklanyelwe ngendlela yokuthi kwakungakaze kudingeke ukuba ibandla lixhunywe nombuso. Kwakukhona amahlelo ayekhona ngesikhathi samaMillerite, asekhona nanamuhla; amanye alawo mahlelo awakaze angene ebudlelwaneni obusemthethweni nohulumeni wase-United States, futhi ukukhetha kwawo ukungasunguli lobo budlelwane akukaze nganoma iyiphi indlela kuwavimbele ekuhleleni amabandla awo ngokwehlukana kwawo.
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.
Sekudlule isikhathi eside emva kokuba uJoshuwa elwile impi yaseJeriko, ngesikhathi sika-Ahabi, zonke izixwayiso zokuhlubuka kuka-Akani nokubhujiswa kweJeriko zase zikhohliwe ngabantu bakaNkulunkulu ababehlubukile. U-Eliya wakhuleka kuNkulunkulu, ecela ukuthi, uma kudingeka, izahlulelo zikaNkulunkulu zisebenze ukuze zilethe abantu baKhe ekuphendukeni. Lapho uMalaki ebhala amazwi okugcina eTestamente Elidala, isithembiso sibekwa ngaphakathi komongo wokuthi iNkosi ishaye umhlaba ngesiqalekiso. Isiqalekiso esihlobene neJeriko sasiphezu kwanoma yimuphi umuntu owayeyakha kabusha iJeriko. Isiqalekiso sasingaphezu kwanoma yimuphi owayeyothi, njengo-Akani, afise ukwethemba ingcebo nokuchuma okuhlobene neJeriko. “Isono” sika-Akani simelela isifiso sangaphakathi esifihlekile, esingakangcweliswa, sokugqoka ingubo yaseBabiloni. “Isiqalekiso” sasingenxa yesenzo sokwenza ngokwenyama lezo zifiso zangaphakathi.
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.
Umyalezo kaMiller wawuwumyalezo ka-Eliya wesikhathi sakhe, futhi iMpi Yombango yayimelela izahlulelo ezihambisana nomyalezo ka-Eliya. Maphakathi neMpi Yombango ngo-1863, ubu-Adventist bamaMillerite bakha kabusha iJeriko, njengoba kufakazelwa yimininingwane yesiqalekiso sikaJoshuwa phezu kwanoma yimuphi umuntu owayengakwenza lokho.
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.
UJoshuwa wabafungisa ngaleso sikhathi, wathi: “Makaqalekiswe phambi kukaJehova umuntu ovukayo akhe lo muzi iJeriko; ngendodana yakhe eyizibulo uyakubeka isisekelo sawo, kuthi ngendodana yakhe encane kunabo bonke amise amasango awo.” UJoshuwa 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.
Igama elithi “adjured” emyalweni kaJoshuwa liyisifungo kanye nesiqalekiso kanyekanye. Uqalekisiwe uma wephula umyalo kaJoshuwa, futhi ubusisiwe uma ugcina isifungo. Igama elihunyushwe ngokuthi “adjured” liphinde lihunyushwe ngokuthi “kasikhombisa” kuLevitikusi amashumi amabili nesithupha. Isifungo nesiqalekiso sikaMose, njengoba uDaniyeli ekuchaza esahlukweni sesishiyagalolunye, kuhlobene nokwakhiwa kabusha kweJeriko.
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.
Yebo, wonke u-Israyeli weqe umthetho wakho, yebo ngokuphambuka ukuze angalaleli izwi lakho; ngakho-ke isiqalekiso sithululelwe phezu kwethu, nesifungo esilotshiwe emthethweni kaMose inceku kaNkulunkulu, ngoba sonile kuye. Daniyeli 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.
USister White wathi, “UNkulunkulu waqikelela kakhulu mayelana neJeriko, funa abantu bathakathwe yizinto izakhamuzi zakhona ezazizikhonzile, futhi izinhliziyo zabo ziphambukiswe kuNkulunkulu.” UNkulunkulu waqikelela kakhulu ekufezeni ukubhujiswa kweJeriko, ngakho waqikelela kakhulu nasekubhalweni kwesixwayiso esimelelwa ngu-Akhani. Waqukatha ngokucophelela isiqalekiso esihambisana nokwakhiwa kabusha kweJeriko, futhi waqikelela nangokuchaza amacebo kaNkulunkulu asetshenziswa ekudilizeni izindonga zakhona.
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.
Ngokuqinisekileyo kwakunguJesu, njengoMholi webutho leNkosi, owayala izingelosi ukuba zidilize izindonga zaseJeriko, futhi akukho lutho olwenziwa ngephutha eZwini likaNkulunkulu; kodwa kulesi simo, umprofethikazi usitshela ukuthi “uNkulunkulu wayeqondile kakhulu mayelana neJeriko.” Izinsuku eziyisikhombisa umphongolo wathwalwa uzungezwe umuzi, futhi usuku luwunyaka esiprofethweni. Lowo mgomo wabhalwa ekuqaleni kweminyaka engamashumi amane yokuzulazula ehlane, futhi ekupheleni kwaleyo minyaka engamashumi amane bazungeza iJeriko izinsuku eziyisikhombisa.
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.
Ngokwenani lezinsuku enahlola ngazo izwe, okuyizinsuku ezingamashumi amane, usuku ngalunye lube ngumnyaka, niyakuthwala ububi benu, okuyiminyaka engamashumi amane, futhi niyakukwazi ukwephulwa kwesithembiso sami. Numeri 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.
Izinsuku eziyisikhombisa umphongolo wathwalwa wazungezwa ngawo umuzi, kwathi ngosuku lwesikhombisa wazungezwa umuzi “izikhathi eziyisikhombisa.” Lokhu kunikeza ofakazi ababili abaprofethayo bokuthi iJeriko ihlotshaniswa “nezikhathi eziyisikhombisa” zesifungo sikaMose. Abantu bakaNkulunkulu besivumelwano bangabapristi, futhi abapristi abayisikhombisa bashaya amacilongo ayisikhombisa.
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.
Nani futhi, njengamatshe aphilayo, niyakhiwa nibe yindlu yokomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yokomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. 1 Petru 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.
Icilongo simelela, kuye ngokwesimo esikulo, noma umlayezo wesixwayiso, noma ukwahlulela, noma ubizo lokuya embuthanweni ongcwele. Ezinsukwini zokugcina icilongo kumelwe lishaywe ngabalindi, njengoba lashaywa ngamaMillerite emlandweni wabo. Abapristi bamele abalindi abasezindongeni zaseSiyoni abashaya icilongo, bexwayisa abantu bakaNkulunkulu ngokwahlulela okuzayo, ngesikhathi esifanayo bebiza labo bantu abafanayo embuthanweni ongcwele.
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.
Khalisani icilongo eSiyoni, nikhale isexwayiso entabeni yami engcwele; mabathuthumele bonke abakhileyo ezweni; ngokuba usuku lukaJehova luyeza, yebo, seluseduze … Khalisani icilongo eSiyoni, ngcwelisani ukuzila, bumbani umhlangano ongcwele; buthani abantu, ngcwelisani ibandla, hlanganisani abadala, buthani abantwana, nalabo abancelayo emabeleni; umkhwenyana makaphume egunjini lakhe, nomakoti ekamelweni lakhe. Abapristi, izikhonzi zikaJehova, mabakhale phakathi kompheme ne-altare, bathi, Sihawukele isizwe sakho, Jehova, unganikeli ifa lakho ehlazweni, ukuze izizwe zibuswe phezu kwalo; kungani kufanele kuthiwe phakathi kwabantu, Uphi uNkulunkulu wabo? Joweli 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!
Umyalezo wecilongo ungumyalezo ka-Eliya. Konke ukusetshenziswa okuhlukahlukene kwegama elithi “isikhombisa” esahlukweni sesithupha sikaJoshuwa, kuyilo lelo gama elifanayo noma isandulelo esihlobene negama elihunyushwe ngokuthi “izikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha. Nokho-ke, isidlo sezinganekwane esabiwa izazi zemfundiso zenkolo zaseLawodikeya sithi igama elihunyushwe ngokuthi “izikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha limelela kuphela ukugcwala kwamandla, noma ukuphelela, noma olunye ushintsho oluyisiwula lokuphika kwazo ukuthi uMiller wayeqinisile ekunikezeni inani lenombolo egameni elihunyushwe ngokuthi “izikhathi eziyisikhombisa.” Abapristi bahola abantu bezungeza umuzi izikhathi eziyisikhombisa, hhayi ngokuphelele noma ngokuphelela bezungeza iJeriko. Igama elihunyushwe ngokuthi “izikhathi eziyisikhombisa” limelela inani lenombolo!
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.
EJeriko, lapho abantu bememeza, lokho kwakufanekisela ukukhala okukhulu kwalabo abayizinkulungwane eziyikhulu namashumi amane nane, abaqoshwe entabeni kungenazandla kuDaniyeli isahluko sesibili, abashaya baphihlize umfanekiso ube yizicucu.
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.
Ezinsukwini zalawo makhosi uNkulunkulu wasezulwini uyakumisa umbuso ongasoze wabhujiswa; nombuso awuyikushiyelwa kwabanye abantu, kodwa uyakuchoboza uqede yonke le mibuso, wona ume kuze kube phakade. Njengokuba wabona ukuthi itshe laqathulwa entabeni ngaphandle kwezandla, nokuthi lachoboza insimbi, ithusi, ubumba, isiliva, negolide; uNkulunkulu omkhulu uyazisile inkosi okuzakufika emva kwalokhu; nephupho liqinisekile, nokuchazwa kwalo kuqotho. Daniyeli 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.
UNkulunkulu waqikelela ukubala izinsimbi eziyigugu ezatholakala eJeriko njengegolide, isiliva, ithusi nensimbi. Ngokwesiprofetho, ubumba bumele abantu bakaNkulunkulu njengoba befanekiselwa uRahabi. IJeriko imele ukuphela kwayo yonke imibuso yasemhlabeni ngesikhathi sokukhala okukhulu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane.
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.
Kodwa yonke isiliva, negolide, nezitsha zethusi nezensimbi, kungcweliselwe eNkosini; kuyakungena emnothweni weNkosi. Joshuwa 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.
IJeriko imelela umsebenzi wokunqoba iZwe Lesithembiso, ofanekisela umsebenzi womnyakazo onamandla wengelosi yesithathu. Lowo msebenzi uhlanganisa isixwayiso, isiqalekiso, kanye nokusindiswa kwalabo abangaphandle kobupristi, njengoba bemelwe yisifebe, uRahabi.
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.
“isiqalekiso” sikaJoshuwa esingokwesiprofetho sagcwaliseka kamuva ezinsukwini zika-Ahabi no-Eliya. Isiqalekiso esimelene nokwakhiwa kabusha kweJeriko sasiqukethe ukubikezela okuqondile kokuthi umuntu owenza lokho wayeyolahlekelwa yindodana yakhe encane kunazo zonke lapho emisa amasango aseJeriko, futhi wayeyolahlekelwa yindodana yakhe endala kunazo zonke lapho ebeka izisekelo zalo. Ngesikhathi sika-Eliya, uHiyeli waseBetheli wagcwalisa leso siprofetho, futhi indodana yakhe encane kunazo zonke yafa lapho emisa amasango, kanti indodana yakhe endala kunazo zonke yafa lapho ebeka izisekelo. “Isiqalekiso” esihlotshaniswa nomlayezo ka-Eliya samenyezelwa ngumsebenzi wokwakha kabusha iJeriko.
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.
Bhekani, ngiyakunithumela u-Eliya umprofethi, lingakafiki usuku olukhulu nolwesabekayo lweNkosi; futhi uyophendulela izinhliziyo zawobaba kubantwana, nezinhliziyo zabantwana koyise, funa ngize ngishaye umhlaba ngesiqalekiso. Malaki 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.
Isiqalekiso somlando wamaMillerite esasihlotshaniswa nomlayezo kaMiller ka-Eliya sabikezelwa nguJoshuwa futhi sagcwaliseka esikhathini sika-Eliya no-Ahabi.
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.
Ngezinsuku zakhe uHiyeli waseBethele wakha iJeriko; wabeka isisekelo salo ngo-Abiramu izibulo lakhe, wamisa amasango alo ngoSegubi indodana yakhe encane, ngokwezwi likaJehova alikhuluma ngoJoshuwa indodana kaNuni. 1 AmaKhosi 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.
Isiqalekiso sokwakha kabusha iJeriko asinakuhlukaniswa nokubonakaliswa kwamandla uNkulunkulu awasebenzisa ekuwiseni phansi izindonga zaseJeriko. USister White wathi, “Labo abahlonishwe nguye ngokukhethekile ngokuba ngofakazi bokubonakaliswa okumangalisayo kwamandla akhe, njengalokhu kwenza u-Israyeli wasendulo, bese noma kunjalo benesibindi sokungayinaki imiyalo yakhe ecacile, bayakuba yizisulu zolaka lwakhe.” AmaMillerite ayesanda kuhlanganyela ekubonakalisweni kwamandla kaNkulunkulu okwafinyelela esiqongweni ngoMkhalazo Waphakathi Nobusuku, nokho ayilahla isifungo sikaMose sezikhathi eziyisikhombisa, uDaniyeli naye asikhomba njengesiqalekiso sikaMose.
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.
Amagama ayisibonakaliso sesimilo eZwini likaNkulunkulu, futhi igama lendoda eyakha kabusha iJeriko, kanye namagama endodana yayo endala kanye nencane kunazo zonke, anolwazi olukhulu. UHiyeli usho uNkulunkulu ophilayo wamandla futhi usikisela ukuthi uHiyeli wayengumlandeli kaNkulunkulu ophilayo. Iqiniso lokuthi uvezwa njengowaseBhetheli limhlanganisa nebandla. U-Abhiramu, izibulo lakhe, usho uyise wokuphakama, ngomqondo wokuphakanyiswa nokuphakanyiselwa phezulu. Indodana yakhe encane kunazo zonke, uSegubi, isho ukuphakama nokuphakamisa nokuphakamisela phezulu. Womathathu la magama amele izingxenye zesimilo sikaNkulunkulu, kodwa esimweni sesiprofetho abasigcwalisa, amele umuntu owayeziphakamisa futhi ezikhulisa ngaphezu kukaNkulunkulu uSomandla owayeyisehlisile iJeriko. “Isango” esiprofethweni simelela ibandla.
“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.
“Kumphefumulo othobekile, okholwayo, indlu kaNkulunkulu emhlabeni iyisango lasezulwini. Ingoma yokudumisa, umkhuleko, amazwi akhulunywa ngabameleli bakaKristu, kuyizindlela ezimiswe nguNkulunkulu zokulungisela abantu ibandla eliphezulu, lokho kukhonza okuphakeme kakhulu okungangeni kukho lutho olungcolisayo.” Testimonies, volume 5, 491.
The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.
Ukuqala komsebenzi wokusungula ibandla kwaqala ngo-1860, njengoba kufakazelwa izazi-mlando zama-Adventist ezinjengo-Arthur White, umzukulu ka-Ellen White.
“While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.
“Nakuba u-Ellen White wayebhale futhi eshicilele ngokuningiliziwe ngesidingo sokuhleleka ekuphathweni komsebenzi webandla (bheka *Early Writings*, 97–104), futhi nakuba u-James White wayelokhu egcina lesi sidingo siphambi kwamakholwa ngezinkulumo nangezihloko ze-*Review*, ibandla lalihamba kancane ukuthatha isinyathelo. Lokho okwakwethulwe ngamazwi ajwayelekile kwamukelwa kahle, kodwa lapho sekufika ekuguquleleni lokhu kube yinto enokwakha, kwaba khona ukumelana nokuphikisa. Izihloko ezimfushane zika-James White ngoFebhuwari zavusa abaningi ebunganakini, futhi manje kwase kushiwo okuningi kakhulu.”
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
“UJ. N. Loughborough, esebenza noWhite eMichigan, waba ngowokuqala ukuphendula. Amazwi akhe ayewokuvuma, kodwa ezivikela:
“‘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.’
“‘Kusho omunye athi, uma nizihlela ukuze nikwazi ukubamba impahla ngokomthetho, niyoba yingxenye yeBabiloni. Qha; ngiyaqonda ukuthi kunomehluko omkhulu impela phakathi kokuba sethu esimweni lapho singavikela impahla yethu ngomthetho nokusebenzisa umthetho ukuvikela nokuphoqelela imibono yethu yenkolo. Uma kungalungile ukuvikela impahla yebandla, kungani kungabi yiphutha ukuba abantu ngabanye babe nanoma iyiphi impahla ngokomthetho?—Review and Herald, Mashi 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:
“UJames White wayephethe isitatimende sakhe ku-Review, ebeka phambi kwebandla udaba lwesidingo sokuhleleka kwezinhlelo zokushicilela ngalawa mazwi athi, ‘Uma kukhona abaphikisana neziphakamiso zethu, bangacela yini ukubhala uhlelo esingasebenza ngalo njengabantu?’—Ibid., Februwari 23, 1860. Umfundisi wokuqala owayesebenza ensimini ukuphendula kwakungu-R. F. Cottrell, umhleli obhalelanayo oqinile we-Review. Ukusabela kwakhe ngokushesha kwakungokuphika okusobala:”
“‘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.
“‘UMfoweth’ uWhite ucele abafowethu ukuba bakhulume maqondana nesiphakamiso sakhe sokuvikela impahla yebandla. Angazi ngokunembile ukuthi yisiphi isinyathelo asihlosile kulesi siphakamiso, kodwa ngiyaqonda ukuthi kuwukuba sibhaliswe ngokomthetho njengenhlangano yenkolo. Mina-ke, ngicabanga ukuthi kungaba yiphutha ‘ukuzakhela igama,’ njengoba lokho kulele esisekelweni saseBabiloni. Angicabangi ukuthi uNkulunkulu angakwamukela lokho.—Ibid., Mashi 22, 1860.” Arthur White, Ellen G. White, umqulu 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.
UJames White waqala umzamo wakhe wokuba yibandla ngo-1860, futhi ibandla limelelwa “ngesango”. U-Ellen White usho lokhu ngonyaka ka-1860.
“In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.
“Ngo-1860 ukufa kweqa umnyango wendlu yethu, kwase kwephula igatsha elincane kunawo wonke esihlahleni somndeni wethu. UHerbert omncane, owazalwa ngoSepthemba 20, 1860, washona ngoDisemba 14 walowo nyaka ofanayo.” Testimonies, volume 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.
Ngo-1863, abakwaWhite baphinde balahlekelwa indodana yabo endala. Ngemva kokudlala nokushisa ngokweqile, wangena egumbini lapho kwakulungiselelwa khona amashadi endwangu, walala phezu kwezingcezu zendwangu ezimanzi ezazisetshenziswa ekulungiseleleni lawo mashadi. Amashadi ka-1843 noka-1850 amele izisekelo zenhlangano yamaMillerite. Ishadi elakhiqizwa ngo-1863 limele ukwenqatshwa “kwezikhathi eziyisikhombisa” zikaLevitikusi 26 njengoba kwakumelwe ngaphambili phezu kwamatafula amabili kaHabakuki. Lethula umlayezo oyisisekelo womgunyathi.
“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:
“NgoLwesihlanu, ngoNovemba 27, [1863], lapho abazali befika eTopsham, bathola amadodana abo amathathu no-Adelia bebabalele esiteshini sesitimela. Bonke babebonakala besempilweni enhle, ngaphandle kukaHenry, owayenomkhuhlane. Kodwa ngoLwesibili olulandelayo, ngoDisemba 1, uHenry wayesegula kakhulu ephethwe yinyumoniya. Eminyakeni eminingi kamuva uWillie, umfowabo omncane kunabo bonke, walandisa kabusha indaba:”
‘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.
“Ngesikhathi abazali babo bengekho, uHenry no-Edson, ngaphansi kokuqondisa kukaMfoweth’ uHowland, babematasa kakhulu benamathisela amashadi endwangwini, elungiselelwa ukuthengiswa. Basebenza esakhiweni sesitolo esasiqashiwe, cishe ibhulokhi elilodwa ukusuka emzini wakwaHowland. Ekugcineni bathola ikhefu lezinsuku ezimbalwa ngesikhathi besalindele ukuba kuthunyelwe amashadi evela eBoston.... Ebuya ekuhambeni olude ngasemfuleni, yena [uHenry] walala phansi ngokunganaki, walala phezu kwezingcezu ezimbalwa zendwangu ezimanzi ezazisetshenziselwa ukunamathisela amashadi ephepha. Umoya obandayo wawungena ngefasitela elivulekile. Lokhu kunganaki kwabangela umkhuhlane omubi kakhulu.’” Arthur White, Ellen G. White, umqulu 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.
Ngo-1863, inhlangano yamaMillerite yaphela ngokusungulwa kwebandla nangokwenqatshwa kwamaqiniso ayisisekelo ayemelwe ematafuleni amabili kaHabakuki. Umholi oyinhloko, njengoba efanekiselwa ngoHiyeli waseBethele, wayeseqalile umsebenzi wokumisa amasango ngo-1860 futhi walahlekelwa yindodana yakhe encane ngenxa yokwenza lokho. Ngo-1863, amashadi omgunyathi aba yindawo yokuphumula lapho indodana kaHiyeli endala yalala khona isikhashana. Yangenwa amakhaza futhi yashona ngawo lowo nyaka. Ukufa kwayo kwakuxhumene ngokuqondile nokulala phezu kwamashadi ayekhiqizwa ngaleso sikhathi. Kodwa ishadi elalikhiqizwa ngo-1863 lalingumgunyathi wesisekelo u-Eliya, emelwe ngoMiller, ayesimisile.
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.
Umyalo kaJoshuwa wokwenqabela ukwakhiwa kabusha kweJeriko wavezwa ngegama elithi “adjure.” Limelela isifungo nesiqalekiso, futhi liyilo kanye igama elihunyushwe ngokuthi “izikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha. Yileso siqalekiso esihambisana nesigijimi sika-Eliya, futhi leso siqalekiso sagcwaliseka ngo-1860 nango-1863 njengoba ubu-Adventism bamaMillerite bakha kabusha iJeriko ngokumiswa kwebandla elisemthethweni nangokwenqatshwa kwetshe likaMiller lokukhubekisa. UHiyeli wayengowaseBetheli, ngaleyo ndlela kugcizelelwa ngokwesiprofetho umsebenzi kaHiyeli ekwakheni kabusha iJeriko, njengomsebenzi wokwakha ibandla.
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.”
“Isiqalekiso” sikaJoshuwa samenyezelwa sihambisana nendaba yempi yaseJeriko, impi engenakulandiswa ngaphandle kokuphindaphinda kaningi ukukhomba “izikhathi eziyisikhombisa.”
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.
Ngo-1863, umlayezo noma “isifungo” sikaMose, njengoba lwethulwa ngu-Eliya, futhi lwamelelwa nguWilliam Miller, lwaveza “isiqalekiso.” Kokubili umlayezo kaMose nomsebenzi ka-Eliya kwaliwa. UEliya wabuya ngo-1989, kodwa akazange aphinde axhunywe noMose kwaze kwaba semva kukaSepthemba 11, 2001. Lolo lwazi lusamele luvikelwe, kodwa luqinile ngokuphelele.
“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.
“Abefundisi abangcweliswanga bazihlanganisa ukumelana noNkulunkulu. Badumisa uKristu kanye nonkulunkulu waleli zwe ngomoya owodwa. Nakuba bevuma ukuthi bamukela uKristu, bamukela uBarabasi, futhi ngezenzo zabo bathi, ‘Akusuye lo Muntu, kodwa uBarabasi.’ Bonke abafunda lemigqa mabaqaphele. USathane useziqhenyile ngalokho angakwenza. Ucabanga ukuthi angachitha ubunye uKristu athandaza ukuthi bube khona ebandleni laKhe. Uthi, ‘Ngizophuma ngibe ngumoya wamanga ukuze ngikhohlise labo engingabakhohlisa, ukuze ngigxeke, ngilahle, futhi ngenze iqiniso libe ngamanga.’ Makuthi indodana yenkohliso nobufakazi bamanga yamukelwe yibandla elibe nokukhanya okukhulu, ubufakazi obukhulu, lelo bandla liyakulahla umlayezo iNkosi ewuthumileyo, futhi lamukele ukusho okungenangqondo kakhulu, nemibono yamanga, kanye nezimfundiso zamanga. USathane uyahleka ngobuwula babo, ngokuba uyakwazi okuyiqiniso.”
“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.’
“Abaningi bayokuma emapulpitini ethu bephethe isibani sesiprofetho samanga ezandleni zabo, esibaswe esibani sesihogo sikaSathane. Uma ukungabaza nokungakholwa kunakekelwa, izikhonzi ezithembekileyo ziyosuswa kubantu abacabanga ukuthi bazi kakhulu. ‘Ukube bewusazi,’ kusho uKristu, ‘ngisho nawe, okungenani ngalolu suku lwakho, izinto eziqondene nokuthula kwakho! kodwa manje zifihliwe emehlweni akho.’”
“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.
“Nokho, isisekelo sikaNkulunkulu simi siqinile. INkosi iyabazi labo abangabaYo. Umfundisi ongcwelisiwe makangabi nankohliso emlonyeni wakhe. Kumelwe abe sobala njengemini, ekhululekile kuyo yonke inhlamba yobubi. Umsebenzi wobupristi kanye nomshini wokunyathelisa ongcwelisiwe kuyoba ngamandla ekukhanyiseni lesi sizukulwane esigwegwile ngokukhanya kweqiniso. Ukukhanya, bazalwane, sidinga ukukhanya okwengeziwe. Shayani icilongo eSiyoni; khalisani i-alamu entabeni engcwele. Qoqani ibutho leNkosi, linezinhliziyo ezingcwelisiwe, ukuze lizwe lokho iNkosi eyakukusho kubantu baYo; ngokuba yandise ukukhanya kubo bonke abayakuzwa. Mabalungiswe ngezikhali, bahlonyiswe, bakhuphukele empini—ukusiza iNkosi imelene nabanamandla. UNkulunkulu uqobo uyakusebenzela u-Israyeli. Zonke izilimi eziqambayo amanga ziyakuthuliswa. Izandla zezingelosi ziyakuketula amacebo enkohliso akhiwayo. Izinqaba zikaSathane aziyikuphumelela nanini. Ukunqoba kuyahamba nomlayezo wengelosi yesithathu. Njengoba uKaputeni webutho leNkosi adiliza izindonga zaseJeriko, kanjalo nabantu beNkosi abagcina imiyalo ba yakunqoba, futhi zonke izakhi eziphikisayo ziyakwehlulwa. Makungabikho mphefumulo okhononda ngezinceku zikaNkulunkulu ezifike kuye nomlayezo othunyelwe uvela ezulwini. Ningabe nisabafunela amaphutha, nithi, ‘Baqine kakhulu; bakhuluma ngamandla kakhulu.’ Bangakhuluma ngamandla; kodwa akudingekile yini lokho? UNkulunkulu uyakwenza izindlebe zabezwayo zihlokome uma bengalilaleli izwi laKhe noma umyalezo waKhe. Uyobamemezela icala labo abamelana nezwi likaNkulunkulu.”
“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.
“USathane ubeke zonke izinyathelo ezingenzeka ukuze kungangeni lutho phakathi kwethu njengabantu oluzosikhuza, lusisole, futhi lusinxuse ukuba silahle amaphutha ethu. Kodwa kukhona abantu abayothwala umphongolo kaNkulunkulu. Abanye bayophuma phakathi kwethu abangeke besawuthwala umphongolo. Kodwa laba abakwazi ukwakha izindonga zokuvimba iqiniso; ngokuba lona liyoqhubekela phambili futhi liye phezulu kuze kube sekupheleni. Esikhathini esidlule uNkulunkulu uvusile amadoda, futhi usenawo namanje amadoda ethuba alindile, elungiselwe ukwenza intando yaKhe—amadoda ayodabula phakathi kwezivimbelo ezinjengezindonga ezigcotshwe ngodaka olungaxutshiwe kahle. Lapho uNkulunkulu ebeka uMoya waKhe phezu kwabantu, bayosebenza. Bayomemezela izwi leNkosi; bayophakamisa amazwi abo njengecilongo. Iqiniso aliyikuncishiswa noma lilahlekelwe ngamandla alo ezandleni zabo. Bayobonisa abantu iziphambeko zabo, nendlu kaJakobe izono zayo.” Testimonies to Ministers, 409–411.