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# Elijah - Number Eight

Elijah - Tus Lej Yim Ntuj

Jericho

Yelikhau

Author

Jeff Pippenger

Published

October 9, 2023

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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.

Thaum chiv thawj ntawm cov Yixayee thaum ub tiag tiag, thiab kuj yog thaum chiv thawj ntawm cov Yixayee sab ntsuj plig niaj hnub no, ntawm kev hla Hiavtxwv Liab, thiab tom qab ntawd ntawm kev poob siab loj, muaj ib pawg kev sim siab uas nce mus zuj zus tau pib, uas thaum kawg mus txog rau txoj kev sim siab kawg. Kev swb ntawm txoj kev sim siab kawg ntawd hauv phau Ntawv Teev Npe thiab hauv keeb kwm Millerite yog lub cim qhia txog qhov pib ntawm ib txoj kev taug kev ua luam nyob rau hauv tebchaws moj sab qhua.

> “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.

> “Plaub caug xyoo, kev tsis ntseeg, kev yws yws, thiab kev ntxeev siab tau kaw neeg Ixayees thaum ub tawm ntawm lub tebchaws Khana-as. Tib yam kev txhaum no tau ncua kev nkag ntawm Ixayees niaj hnub no mus rau hauv Khana-as saum ntuj ceeb tsheej. Hauv ob rooj plaub no, tsis yog tej lus cog tseg ntawm Vajtswv uas muaj kev txhaum. Yog kev tsis ntseeg, kev nyiam lub ntiajteb, kev tsis tau fij rau tus Tswv, thiab kev sib ceg sib cav nyob hauv cov neeg uas lees tias yog tus Tswv li, uas tau cia peb nyob hauv lub ntiajteb kev txhaum thiab kev quaj ntsuag no tau ntau xyoo lawm.”

> “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.

> “Tej zaum peb yuav tau nyob twj ywm ntawm no hauv lub ntiajteb no ntxiv ntau xyoo vim txoj kev tsis mloog lus, ib yam li cov menyuam Ixayees tau ua; tiam sis vim yog Khetos, Nws haiv neeg yuav tsum tsis txhob muab kev txhaum ntxiv rau kev txhaum los ntawm kev liam Vajtswv rau qhov tshwm sim uas los ntawm lawv tus kheej txoj kev ua tsis ncaj.” 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.

Thaum kawg ntawm keeb kwm Yixayee thaum ub, ib yam li thaum chiv keeb, muaj ib txoj kev sim siab uas nce zuj zus mus, thiab nws xaus thaum Yixayee qub raws li cev nqaij daim tawv raug coj mus ua qhev nyob rau hauv Npanpiloo. Thaum kawg ntawm Yixayee tshiab sab ntsuj plig, lawv thiab yuav ntsib ib txoj kev sim siab uas nce zuj zus mus. Txoj kev ntawd xaus thaum cov Adventist Laodicea raug rhuav tshem thaum txoj cai Hnub Caiv thawj. Ib yam li Yixayee thaum ub, Yixayee niaj hnub no yuav raug coj mus ua qhev los ntawm Npanpiloo sab ntsuj plig.

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.

Qhov kev txav Millerite uas tau pib raws li yav tom ntej hauv xyoo 1798, thiab tau xaus raws cai hauv xyoo 1863, yog tus qauv sawv cev rau qhov kev txav ntawm ib puas plaub caug plaub txhiab leej uas tau pib hauv xyoo 1989 thiab xaus thaum lub sij hawm kev sim siab rau tib neeg kaw thiab thaum Khetos Rov Los zaum ob. Nyob nruab nrab ntawm qhov kawg ntawm qhov kev txav Millerite thiab kev los txog ntawm qhov kev txav muaj hwj chim loj ntawm tus tim tswv thib peb, yog keeb kwm ntawm lub koom txoos Laodicean Seventh-day Adventist uas tau sau npe raws cai.

> “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.

> “Muaj ib ntu kev taug tsuas yog kaum ib hnub nkaus nyob nruab nrab ntawm Sinai thiab Kadesh, ntawm ciam teb Canaan; thiab yog nrog txoj kev cia siab tias yuav sai sai nkag mus rau hauv lub tebchaws zoo ntawd uas cov pab neeg Ixayees rov pib lawv txoj kev taug thaum kawg huab tau muab lub cim kom txav mus tom ntej. Yehauvas tau ua tej txujci tseem ceeb hauv kev coj lawv tawm hauv Iyi tebchaws, thiab nim no lawv yuav tsis cia siab txais tau tej koob hmoov dabtsi loj npaum li cas ntxiv, thaum lawv twb tau cog lus raws cai lees txais Nws ua lawv tus Huab Tais Loj, thiab twb raug lees paub tias yog haiv neeg uas Tus Siab Tshaj Plaws tau xaiv?” 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.

Lawv txoj kev taug uas luv luv kawg tau hloov ua plaub caug xyoo, vim lawv txoj kev tsis ntseeg thiab kev tsis mloog lus. Yog lawv tau qhia tawm ib txoj kev ntseeg uas raug tsa los ntawm txoj kev cawm dim uas muaj hwjchim loj uas coj lawv tawm hauv kev ua qhev, lawv yuav tau hla tus dej Yauladees sai sai thiab nkag mus rau hauv Tebchaws Uas Tau Cog Lus Tseg. Lawv thawj qhov kev txwv tom qab ntawd yuav yog tib qho kev txwv uas Yausua tom qab tau txais los ntsib. Tom qab plaub caug xyoo, Ixayees raws cev nqaij daim tawv tau tawm hauv tebchaws moj sab qhua mus rau Tebchaws Uas Tau Cog Lus Tseg, thiab Yelikhauj yog lawv thawj kauj ruam, thiab nws sawv ua ib lub cim ntawm Vajtswv lub hwjchim cawm dim rau txhua tus uas ntseeg. Yelikhauj kuj yog lub cim ntawm txoj hauj lwm uas pab txav Millerite yuav tsum tau ntsib nyob rau xyoo 1863, tiam sis lawv thim rov qab mus rau hauv tebchaws moj sab qhua. Lub cim piv txwv ntawm Eliyas raug txuas ncaj qha nrog lub cim piv txwv ntawm Yelikhauj, thiab nws muaj txiaj ntsig los xav txog Eliyas txoj kev txuas keeb kwm nrog Yelikhauj.

> 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.

> Tam sim no tej haujlwm uas Omri tau ua, thiab nws lub hwjchim uas nws tau qhia tawm, puas yog twb raug sau cia rau hauv phau ntawv keeb kwm ntawm cov vajntxwv Yixayee lawm? Yog li Omri thiaj pw nrog nws cov yawg koob, thiab raug faus rau hauv Xamali; ces Ahab nws tus tub kav vajntxwv nyob nws chaw. Thiab xyoo peb caug yim ntawm Asa, vajntxwv Yudas, Ahab tus tub ntawm Omri pib kav Yixayee; thiab Ahab tus tub ntawm Omri kav Yixayee hauv Xamali tau nees nkaum ob xyoos. Thiab Ahab tus tub ntawm Omri tau ua tej kev phem nyob rau ntawm qhov muag ntawm tus Tswv tshaj txhua tus uas tau nyob ua ntej nws. Thiab tau muaj tias, zoo li nws tseem suav tias yog ib yam me me rau nws mus taug kev hauv tej kev txhaum ntawm Yerau-aus tus tub ntawm Nebas, nws thiaj coj Yexanpe, tus ntxhais ntawm Ethba-as vajntxwv cov Xidau-ees, los ua pojniam rau nws, thiab mus ua haujlwm rau Npa-as, thiab pe hawm nws. Thiab nws tau tsa ib lub thaj rau Npa-as hauv lub tuam tsev ntawm Npa-as, uas nws tau txhim tsa hauv Xamali. Thiab Ahab tau ua ib tug mlom hav; thiab Ahab tau ua ntau dua kom ua rau tus Tswv Vajtswv ntawm Yixayee chim tshaj txhua tus vajntxwv Yixayee uas tau nyob ua ntej nws. Nyob rau hauv nws lub sijhawm Hiel tus neeg Npe-awees tau txhim tsa Yelikhau: nws tau tso nws lub hauv paus nrog Abilam nws tus tub hlob, thiab tsa nws lub rooj vag nrog Segus nws tus tub yau tshaj, raws li lo lus ntawm tus Tswv, uas Nws tau hais los ntawm Yausuas tus tub ntawm Nuns. Thiab Eliyas tus neeg Tispees, uas yog ib tug ntawm cov neeg nyob hauv Kilias, tau hais rau Ahab tias, Raws li tus Tswv Vajtswv ntawm Yixayee muaj txoj sia nyob, tus uas kuv sawv ntawm Nws xub ntiag, yuav tsis muaj lwg los nag nyob rau xyoo no, tsuas yog raws li kuv lo lus xwb. 1 Vajntxwv 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.

Kev sib tw uas Eliyas tau muaj nrog Ahab thiab Yexenpees tej vajtswv saum roob Khamelis yog ib lo lus teb rau txoj kev thim txoj kev ntseeg ntawm vajntxwv xya ntawm lub nceeg vaj qaum teb uas yog Ixayees, tus uas “ua kom tus Tswv, Ixayees tus Vajtswv, chim ntau dua li txhua tus vajntxwv ntawm Ixayees uas tau ua ntej nws.” Lo lus “ua kom chim” hauv nqe ntawd yog hais txog “hnub uas ua kom chim,” uas tau raug sawv cev los ntawm qhov kev sim siab thib kaum hauv Xam Phaj 14. Ahab txoj kev ua kom Vajtswv chim sawv cev rau qhov kawg ntawm kaum qhov kev sim siab uas tau tshwm sim los ntawm daim ntawv ceeb toom phem ntawm kaum tus neeg soj ntsuam hauv Xam Phaj 14. Yog li ntawd, nws sawv cev rau qhov kev sim siab kawg rau kev txav ntawm cov Millerite thiab qhov kev sim siab kawg rau ib puas plaub caug plaub txhiab leej.

> 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.

> Yog li ntawd, raws li tus Vaj Ntsuj Plig Dawb Huv hais tias, Hnub no, yog nej yuav hnov Nws lub suab, tsis txhob ua rau nej lub siab tawv, ib yam li thaum muaj kev ntxeev siab, nyob rau hnub raug sim nyob hauv roob moj sab qhua. Henplais 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.

Hnub uas Ahab sawv cev rau hnub faj lem hu ua “hnub kev chim siab thiab kev ntxeev siab,” tus yaj saub Eliyas tau thov Vajtswv tias yog tsim nyog, Vajtswv yuav coj kev txiav txim los rau saum cov Yixayee kom Nws haiv neeg thiaj yuav hloov siab lees txim ntawm tej kev txhaum uas lawv tau koom nrog.

> “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.’

> Cov neeg Ixayees maj mam plam lawv txoj kev ntshai thiab hwm Vajtswv mus txog rau qhov Nws txoj lus uas los ntawm Yausuas tsis muaj nqis rau lawv lawm. “Nyob rau hauv nws [Ahab] lub caij nyoog Hiel tus neeg Npe‑ee-thees txhim tsa Yelikhau: nws tso lub hauv paus ntawm lub nroog ntawd rau hauv Anpiram nws tus tub hlob, thiab tsa nws tej rooj vag rau hauv nws tus tub yau Segub, raws li tus Tswv txoj lus, uas Nws tau hais los ntawm Yausuas tus tub ntawm Nun.”

> “While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.

> “Thaum cov Yixayee tab tom thim txoj kev ntseeg tseg, Eliyas tseem nyob ruaj nreb ua tus yaj saub uas ncaj ncees thiab tseeb rau Vajtswv. Nws tus ntsuj plig uas muaj kev ncaj ncees raug kev ntxhov siab loj heev thaum nws pom tias kev tsis ntseeg thiab kev tsis ncaj rau txoj kev cog lus tab tom cais cov neeg Yixayee tawm ntawm Vajtswv sai heev, thiab nws thov Vajtswv kom Nws cawm Nws haiv neeg. Nws thov khawv tias tus Tswv txhob muab Nws haiv neeg uas ua txhaum ntawd pov tseg kiag li, tiam sis kom Nws, yog tsim nyog, siv kev txiav txim los tsa lawv kom los hloov siab lees txim, thiab tsis txhob cia lawv mus deb dua ntxiv hauv kev txhaum thiab ua rau Nws chim txog npaum li yuav rhuav tshem lawv ua ib haiv neeg.”

> “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.’

> “Tus Tswv txoj lus los txog rau Eliyas kom nws mus cuag Ahaj nrog txoj kev tshaj tawm txog Nws tej kev txiav txim vim yog cov neeg Ixayees tej kev txhaum. Eliyas taug kev nruab hnub thiab hmo ntuj mus txog thaum nws tuaj txog ntawm Ahaj lub vaj ntxwv tsev. Nws tsis thov kom pub nws nkag mus, thiab tsis tos kom muaj neeg tshaj tawm nws raws li txheej txheem. Yam uas Ahaj tsis tau xav txog li, Eliyas sawv ntawm Xamalis tus vaj ntxwv uas poob siab heev xub ntiag, hnav tej tsoos tsho ntxhib uas cov yaj saub ib txwm hnav. Nws tsis thov txim rau nws qhov tuaj tshwm sim tam sid no, tsis muaj kev caw; tiam sis, tsa tes mus rau saum ntuj, nws hnyav siab lees paub los ntawm Vajtswv uas muaj sia, tus uas tsim ntuj thiab tebchaws, txog tej kev txiav txim uas yuav los rau saum cov neeg Ixayees tias: ‘Yuav tsis muaj lwg los nag rau xyoo no, tsuas yog raws li kuv lo lus xwb.’”

> “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.

> “Qhov kev rau txim uas txaus ntshai no txog Vajtswv cov kev txiav txim vim yog cov neeg Ixayees tej kev txhaum poob los rau saum tus vajntxwv uas thim txojkev ntseeg ntawd ib yam li xob nroo. Nws zoo li raug ceg tawv nrees vim kev xav tsis thoob thiab kev ntshai; thiab ua ntej nws yuav txawj rov qab los ntawm nws txoj kev xav tsis meej pem, Eliyas, tsis tos saib nws cov lus muaj txiaj ntsig li cas, cia li ploj mus tam sid ib yam li nws tuaj los. Nws tes haujlwm yog hais Vajtswv lo lus uas hais txog kev txom nyem; thiab nws txawm thim rov qab tam sid. Nws lo lus twb xauv cov cuab yeej muaj nqis saum ntuj lawm, thiab nws lo lus xwb thiaj yog tus yuam sij uas qhib tau lawv dua.” 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.

Cov neeg Ixayees twb tsis nco qab lawm tias Yausuas tau txib lawv nruj nreem kom tsis txhob koom nrog cov haiv neeg teev dab teev mlom, thiab kom txhob rov txhim kho Yelikhau ib zaug li. Txawm hais tias kev ua rog ntawm Yelikhau yog ib qho kev qhia loj kawg nkaus txog Vajtswv lub hwjchim thiab yog ib lub cim ntawm Vajtswv txoj lus cog tseg tias Nws yuav coj Nws haiv neeg mus rau hauv Tebchaws Uas Nws Tau Cog Tseg, los kuj tseem muaj ib qho kev txhaum, ib qho kev foom phem, thiab ib txoj kev cawm dim uas txuas nrog Yelikhau. “Kev txhaum” ntawd yog Akhas qhov kev ntshaw nyiaj txiag thiab hwjchim ntawm Yelikhau, “kev foom phem” ntawd nyob saum tus neeg twg los xij uas yuav rov txhim kho Yelikhau, hos tus niam ntiav Lasab sawv cev rau “kev cawm dim”. Akhas ntshaw lub tsho ntev Npanpiloo zoo nkauj ntawd. Nws xav tias nws yuav zais tau nws txoj kev txhaum, ib yam li Adas thiab Evas nrhiav kev zais lawv txoj kev txhaum nrog ib ce khaub ncaws nplooj athi. Akhas ntshaw txoj kev vam meej uas Yelikhau sawv cev rau, thiab nws xav kom muaj kev koom nrog Npanpiloo.

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.

Yelikhau raug tsa los ua ib lub cim qhia txog txoj hauj lwm ntawm kev coj tus tim tswv thib peb txoj xov mus rau lub ntiaj teb, tiamsis nws kuj muaj ib lo lus ceeb toom hais txog txoj kev txhaum ntawm kev hlub thiab kev cia siab rau lub ntiaj teb. Lub cim ntawm Yelikhau kuj muaj ib txoj kev foom tsis zoo tawm tsam kev rov txhim kho Yelikhau, thiab Rahas sawv cev rau cov uas tseem nyob hauv Npanpiloo uas tawm los thaum lub suab qw nrov nrov ntawm tus tim tswv thib peb raug tshaj tawm.

> “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.

> “Eliya tus ntsuj plig uas ncaj ncees raug kev nyuaj siab. Nws txoj kev chim ncaj raug tsa sawv, thiab nws kub siab rau Vajtswv lub yeeb koob. Nws pom tias cov Yixayee twb poob rau hauv txoj kev thim txoj kev ntseeg uas txaus ntshai. Thiab thaum nws nco txog tej yam loj kawg uas Vajtswv tau ua rau lawv, nws raug kev nyuaj siab thiab kev xav tsis thoob heev. Tiamsis feem coob ntawm haiv neeg twb tsis nco qab tag nrho tej no lawm. Nws mus cuag tus Tswv, thiab nrog nws tus ntsuj plig uas raug ntxhov siab hnyav kawg, thov ntuas kom Nws cawm Nws haiv neeg, yog tias tsim nyog ces yuav tsum yog los ntawm kev txiav txim. Nws thov Vajtswv kom txwv tsis pub lwg thiab nag los rau Nws haiv neeg uas tsis paub ua tsaug, uas yog tej cuab yeej khaws cia saum ntuj, kom cov Yixayee uas thim txoj kev ntseeg ntawd yuav ntsia ntsoov lawv tej vajtswv, lawv tej mlom kub, ntoo, thiab pob zeb, lub hnub, lub hli, thiab cov hnub qub, kom ywg dej thiab pub kom lub ntiajteb txi txiv nplua mias, los tsis muaj qab hau. Tus Tswv hais rau Eliya tias Nws tau hnov nws tej lus thov, thiab Nws yuav txwv lwg thiab nag tsis pub los rau Nws haiv neeg mus txog thaum lawv yuav tig los cuag Nws nrog kev hloov siab lees txim.”

> “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.

> “Vajtswv tau tshwj xeeb tiv thaiv Nws haiv neeg kom txhob sib xyaw nrog cov haiv neeg pe hawm dab mlom uas nyob ib puag ncig lawv, tsam lawv lub siab raug dag ntxias los ntawm cov hav ntoo thiab tej chaw pe hawm, cov tuam tsev thiab cov thaj txi ntuj, uas raug teeb tsa zoo nkauj thiab siv nqis tshaj plaws kom ntxias tau lub siab lub ntsws thiab ua kom Vajtswv raug hloov tawm hauv tej kev xav ntawm cov neeg.”

> “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.’

> “Lub nroog Yelikhau raug muab fij rau txoj kev pe dab pe mlom uas tshaj plaws hauv kev khav theeb. Cov neeg nyob ntawd muaj nyiaj txiag nplua nuj heev, tiamsis txhua yam kev nplua nuj uas Vajtswv tau pub rau lawv, lawv suav tias yog tej txiaj ntsim uas lawv tej dab tej mlom pub. Lawv muaj kub thiab nyiaj ntau kawg nkaus; tiamsis, ib yam li cov neeg ua ntej dej nyab, lawv twb ua phem qias neeg thiab hais lus thuam Vajtswv, thiab nrog lawv tej haujlwm phem thuam thiab chim Vajtswv saum ntuj ceeb tsheej. Vajtswv tej kev txiav txim raug tsa sawv tawm tsam Yelikhau. Lub nroog ntawd yog ib lub chaw ruaj khov. Tiamsis Tus Thawj Tub Rog ntawm tus Tswv pab tub rog nws tus kheej tau nqes saum ntuj los coj cov pab tub rog saum ntuj tuaj tua lub nroog ntawd. Vajtswv cov timtswv tuav rawv cov phab ntsa loj hnyav thiab muab lawv vau ntog los txog hauv av. Vajtswv tau hais tias lub nroog Yelikhau yuav tsum raug foom thiab kom txhua tus puastsuaj tag nrho tsuas yog Lahaj thiab nws tsev neeg xwb. Cov no yuav raug cawm dim vim yog txoj kev hlub uas Lahaj tau qhia rau tus Tswv cov tub xa lus. Tus Tswv lo lus rau cov neeg yog hais tias: ‘Thiab nej, nej yuav tsum ceev nej tus kheej kom txhob kov yam uas raug foom, tsam nej ua rau nej tus kheej raug foom, thaum nej muab yam uas raug foom ntawd coj los, thiab ua rau cov Yixayee lub yeej rog raug kev foom, thiab tsim kev kub ntxhov rau nws.’ ‘Thiab Yausuas tau cog lus ruaj rau lawv thaum ntawd, hais tias, Cia tus neeg uas sawv tsees los ua lub nroog Yelikhau no dua tshiab raug foom nyob ntawm tus Tswv xubntiag: nws yuav muab nws thawj tug tub los ua lub hauv paus, thiab nws yuav muab nws tus tub yau tshaj los tsa nws lub rooj vag.’”

> “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.

> “Vajtswv tau ceev faj heev txog Yerikho, tsam cov neeg yuav raug ntxias los ntawm tej yam uas cov neeg nyob hauv ntawd tau pe hawm thiab kom lawv lub siab txhob tig mus deb ntawm Vajtswv. Nws tau tiv thaiv Nws haiv neeg los ntawm tej lus txib uas meej thiab ruaj khov kawg; txawm li ntawd los, txawm Vajtswv twb tau hais tej lus ceeb toom hnyav ntawd los ntawm Yehauyas lub qhov ncauj, Akhas tseem twv ua txhaum. Nws txoj kev ntshaw nyiaj txiag tau coj nws mus muab tej khoom muaj nqis uas Vajtswv tau txwv tsis pub nws kov, vim Vajtswv txoj kev foom phem nyob saum tej ntawd. Thiab vim yog tus txivneej no txoj kev txhaum, cov Yixayee uas yog Vajtswv li thiaj qaug zog ib yam li dej nyob rau ntawm lawv cov yeeb ncuab xub ntiag.”

> “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.’

> “Yausuas thiab cov txwj laus ntawm Ixayees nyob rau hauv txoj kev txom nyem loj heev. Lawv poob ntsej muag rau ntawm lub xyeem ntawm Vajtswv hauv txoj kev txo hwj chim qis tshaj plaws, vim tus Tswv tau npau taws rau Nws haiv neeg. Lawv thov ntuj thiab quaj ntsuag rau ntawm Vajtswv xub ntiag. Tus Tswv hais rau Yausuas tias: ‘Cia li sawv tsees; ua cas koj ho pw ntsej muag rau ntawd? Ixayees tau ua txhaum lawm, thiab lawv kuj tau ua txhaum rau Kuv tej lus cog tseg uas Kuv tau txib lawv cia: vim lawv twb tau muab tej yam uas raug foom phem lawm coj mus, thiab kuj tau nyiag, thiab kuj tau dag ntxias thiab zais cia, thiab lawv tau muab tej ntawd tso nrog lawv tej khoom muaj nqis. Vim li no cov Yixayee thiaj sawv tsis taus ntawm lawv cov yeeb ncuab xub ntiag, tiamsis lawv tig nraub qaum rau lawv cov yeeb ncuab, vim lawv raug foom phem lawm; Kuv yuav tsis nrog nej nyob ntxiv lawm, tsuas yog nej rhuav tshem tej uas raug foom phem ntawd tawm hauv nej nruab nrab xwb.’”

> “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.

> “Tau qhia rau kuv pom tias Vajtswv ntawm no tab tom ua ib qho piv txwv qhia tias Nws suav kev txhaum li cas nyob hauv cov uas lees tias lawv yog Nws haiv neeg uas ceev Nws tej lus txib. Cov uas Nws tau qhuas tshwj xeeb los ntawm qhov uas lawv tau ua tim khawv pom tej yam tshwm sim txawv tshaj plaw ntawm Nws lub hwj chim, ib yam li cov Yixayee thaum ub, thiab txawm li ntawd los tseem yuav muaj siab tsis quav ntsej Nws tej lus qhia uas Nws tau hais meej lawm, yuav raug Nws txoj kev chim siab. Nws xav qhia Nws haiv neeg tias kev tsis mloog lus thiab kev txhaum yog yam uas ntxub kawg nkaus rau Nws thiab tsis tsim nyog raug saib tias yog ib yam me me.” Testimonies, volume 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.

Zaj dab neeg txog Yelikhau muaj ib lo lus ceeb toom kom tsis txhob cia siab rau lub zog thiab lub hwjchim ci ntsa iab uas pom muaj ntawm lub nroog phem thiab nplua nuj. Ib lub “nroog” hauv Vajlugkub tej lus faj lem yog ib lub tebchaws, thiab Akhas tau nqa ib daim tsoos tsho Npanpiloo. Ib daim tsoos tsho hauv kev faj lem sawv cev rau tus cwj pwm, yog li ntawd nyob hauv “hnub kawg,” Akhas qhov zais daim tsoos tsho Npanpiloo tseg sawv cev rau ib qho kev ntshaw zais cia kom muaj tus cwj pwm ntawm Npanpiloo sab ntsuj plig. Tus cwj pwm, lossis daim duab ntawm Npanpiloo sab ntsuj plig yog yam uas Tebchaws Meskas ntshaw thaum nws coj pawg ntseeg thiab lub xeev los koom ua ke.

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.

Thaum raug ntsib nrog qhov uas cov hluas hauv kev txav ntawm cov Millerites yuav raug hu mus ua rog hauv Tsov Rog Hauv Tebchaws, thiab pom txog qhov yuav tsum muaj kev koom haum, cov thawj coj ntawm qhov kev txav ntawd thiaj li nkag mus rau hauv kev sib raug raws cai nrog lub tebchaws nplua nuj uas lawv yeej tsis tsim nyog yuav los yoog thiab los sib tov ua ib yam nrog. Txawm yog Txoj Cai Lij Choj ntawm lub tebchaws nplua nuj ntawd los kuj tau raug tsim los qhia tias yeej tsis muaj qhov yuav tsum tau ua rau ib lub koom txoos yuav tsum txuas nrog lub xeev. Muaj tej pawg ntseeg nyob rau lub sijhawm ntawm cov Millerites uas tseem muaj nyob txog niaj hnub no; qee pawg ntawm cov ntawd yeej tsis tau nkag mus rau hauv txoj kev sib raug raws cai nrog tsoomfwv Meskas, thiab lawv txoj kev xaiv tsis tsim kom muaj txoj kev sib raug ntawd yeej tsis tau thaiv lawv li ib qho twg hauv kev npaj thiab kev koom lawv tej pawg ntseeg raws li nyias pawg nyias txoj cai.

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.

Ntev tom qab Yausuas tau tawm tsam tsov rog ntawm Yelikhau lawm, nyob rau tiam Ahaj, txhua lo lus ceeb toom txog Akhas txoj kev thim txoj kev ntseeg thiab txog kev rhuav tshem Yelikhau twb raug Vajtswv haiv neeg uas tau thim txoj kev ntseeg tsis nco qab lawm. Eliyas thov Vajtswv, thov tias yog tsim nyog ces kom Vajtswv siv Nws tej kev txiav txim coj Nws haiv neeg los rau kev hloov siab lees txim. Thaum Malakis sau tej lus kawg ntawm Phau Qub, lo lus cog tseg ntawd raug muab tso rau hauv lub ntsiab lus uas tus Tswv yuav ntaus lub ntiajteb nrog kev foom phem. Txoj kev foom phem uas txuas nrog Yelikhau ntawd, nyob saum txhua tus neeg uas yuav rov txhim tsa Yelikhau dua. Txoj kev foom phem ntawd nyob saum txhua tus uas, zoo li Akhas, ntshaw yuav tso siab rau tej nyiaj txiag thiab kev nplua nuj uas txuas nrog Yelikhau. Akhas txoj “kev txhaum” sawv cev rau txoj kev ntshaw zais cia sab hauv uas tseem tsis tau raug dawb huv kom hnav lub tsho Npanpiloo. “Kev foom phem” ntawd yog rau txoj hauj lwm ntawm kev coj tej kev ntshaw sab hauv ntawd los ua tiav.

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.

Miller zaj lus yog zaj xov ntawm Eliyas rau nws tiam, thiab Tsov Rog Hauv Tsev sawv cev rau cov kev txiav txim uas nrog nraim zaj xov ntawm Eliyas. Nyob hauv nruab nrab ntawm Tsov Rog Hauv Tsev xyoo 1863, Millerite Adventism tau rov txhim tsa Yerikho, raws li muaj pov thawj nyob hauv cov ntsiab lus ntawm Yausuas txoj lus foom tsis zoo rau tus twg uas ua li ntawd.

> 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.

> Thaum lub sijhawm ntawd Yausuas kom lawv cog lus ruaj nrees, hais tias, Cia tus txiv neej uas sawv tsees rov txhim tsa lub nroog Yelikhau no raug foom tsis zoo nyob rau ntawm tus Tswv xubntiag; nws yuav muab nws lub hauv paus tso rau saum nws tus tub hlob, thiab nws yuav tsa nws tej rooj vag rau saum nws tus tub yau. Yausuas 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.

Lo lus “cog lus hnyav” nyob hauv txoj lus txib ntawm Yausuas yog ob yam tib si: yog ib lo lus cog tseg, thiab yog ib lo lus foom tsis zoo. Yuav raug foom tsis zoo yog tias koj rhuav Yausuas txoj lus txib, thiab yuav tau koob hmoov yog tias koj tuav rawv lo lus cog tseg ntawd. Lo lus uas txhais ua “cog lus hnyav” kuj raug txhais ua “xya npaug” hauv Leviticus nees nkaum rau. Lo lus cog tseg thiab lo lus foom tsis zoo ntawm Mauxes, raws li Daniyees hais tseg hauv tshooj cuaj, muaj kev txuas nrog rau kev rov txhim kho Yelikhau.

> 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.

> Muaj tseeb tiag, cov Ixayees sawvdaws twb tau ua txhaum rau koj txoj kevcai lawm, yog kev tig ncaim mus kom lawv thiaj tsis mloog koj lub suab; yog li ntawd txoj kev foom phem thiaj raug muab nchuav los rau saum peb, thiab lo lus cog tseg uas raug sau cia hauv Mauxes, tus qhev ntawm Vajtswv, txoj kevcai, vim peb tau ua txhaum rau Nws. Daniyee 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.

Niam White tau hais tias, “Vajtswv tau ceev faj heev txog Yelikhau, tsam cov neeg yuav raug ntxias los ntawm tej yam uas cov neeg nyob ntawd tau pe hawm thiab kom lawv lub siab tsis txhob tig ncaim ntawm Vajtswv.” Vajtswv tau ceev faj heev hauv kev ua kom Yelikhau raug rhuav tshem; vim li ntawd Nws kuj tau ceev faj heev hauv kev sau cia zaj lus ceeb toom uas Akhas sawv cev. Nws tau ceev faj hauv kev sau cia txoj kev foom phem uas txuas nrog kev rov txhim tsa Yelikhau, thiab kuj tau ceev faj hauv kev qhia meej txog cov tswv yim saum ntuj uas tau siv los coj kom cov ntsa vau hlo.

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.

Muaj tseeb kawg tias yog Yexus, raws li Tus Thawj Coj ntawm tus Tswv pab tub rog, uas tau coj cov timtswv kom ua rau tej ntsa ntawm Yelikhau poob los; thiab tsis muaj ib yam dabtsi uas raug ua los ntawm kev lam ua hauv Vajtswv Txojlus. Tiamsis nyob hauv qhov xwm txheej no, tus pojniam cev Vajtswv lus qhia rau peb tias “Vajtswv tau ua tib zoo meej heev txog Yelikhau.” Xya hnub lub xab tau raug nqa ncig lub nroog, thiab ib hnub yog ib xyoos hauv txojkev cev Vajtswv lus. Txoj cai ntawd tau raug sau tseg thaum pib ntawm plaub caug xyoo ntawm kev taug kev nyob hauv tebchaws moj sab qhua, thiab thaum kawg ntawm plaub caug xyoo ntawd lawv tau ncig Yelikhau tau xya hnub.

> 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.

> Tom qab tus naj npawb ntawm cov hnub uas nej tau mus soj ntsuam thaj av, yog plaub caug hnub, ib hnub suav rau ib xyoos, nej yuav ris nej tej kev txhaum, yog plaub caug xyoo, thiab nej yuav paub txog qhov uas kuv thim kuv lo lus cog tseg. Numbers 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.

Xya hnub lub nkoj lus cog tseg raug nqa mus ncig lub nroog, thiab rau hnub xya ntawd nws raug coj ncig lub nroog “xya zaug.” Qhov no muab ob tug timkhawv cev Vajtswv lus tias Yerikho muaj kev txuas nrog “xya zaug” ntawm Mauxes txoj lus cog tseg. Vajtswv haiv neeg ntawm Nws txoj kev cog lus yog cov pov thawj hwj, thiab xya leej pov thawj hwj tau tshuab xya lub raj.

> 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.

> Nej thiab, zoo li tej pob zeb muaj sia, raug tsa ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom coj tej xyeem sab ntsuj plig los fij, uas yog yam Vajtswv txais yuav los ntawm Yexus Khetos. 1 Petus 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.

Ib lub raj ncas sawv cev tau rau ib lo lus ceeb toom, los sis ib txoj kev txiav txim, lossis ib qho kev hu kom tuaj sib txoos dawb huv, raws li lub ntsiab lus thiab qhov chaw uas nws tshwm sim. Nyob rau hnub kawg, cov neeg zov yuav tsum tshuab raj ncas, ib yam li cov Millerites tau tshuab hauv lawv keeb kwm. Cov pov thawj sawv cev rau cov neeg zov saum ntsa Xi-oos uas tshuab raj ncas, ceeb toom Vajtswv haiv neeg txog ib txoj kev txiav txim uas tab tom yuav los, thiab tib lub sijhawm kuj hu cov tib neeg ntawd los rau ib qho kev sib txoos dawb huv.

> 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.

> Cia li tshuab raj hauv Xi-oos, thiab tsa suab ceeb toom saum kuv lub roob dawb huv: cia txhua tus neeg uas nyob hauv lub teb chaws tshee hnyo: rau qhov hnub ntawm tus Tswv tabtom los txog, rau qhov nws twb nyob ze ntawm tes lawm … Cia li tshuab raj hauv Xi-oos, ua kom ib qho yoo mov dawb huv, hu ib lub rooj sib txoos loj thiab hnyav: Sau cov pej xeem los, ua kom lub koom txoos dawb huv, sib sau cov txwj laus, sau cov me nyuam, thiab cov uas tseem noj mis ntawm lub mis niam: cia tus nraug vauv tawm hauv nws chav, thiab tus nkauj nyab tawm hauv nws chav tsev. Cia cov pov thawj, uas yog cov tub qhe ua num rau tus Tswv, quaj nyob nruab nrab ntawm lub qab khav thiab lub thaj txi ntuj, thiab cia lawv hais tias, Au tus Tswv, thov khuv leej koj haiv neeg, thiab txhob cia koj qub txeeg qub teg raug luag thuam, kom cov neeg txawv teb chaws tsis txhob kav lawv: ua cas lawv yuav hais nruab nrab ntawm cov neeg tias, Lawv tus Vajtswv nyob qhovtwg? Yau-ees 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!

Txoj xov ntawm lub raj yog txoj xov ntawm Eliyas. Tag nrho tej kev siv ntau yam ntawm lo lus “xya” hauv Yausua tshooj rau, yog tib lo lus los sis ib lo lus muab rho tawm uas muaj kev txheeb ze rau lo lus uas raug txhais tias “xya zaug” hauv Levi Tej Kevcai nees nkaum rau. Txawm li ntawd los, lub phaj dab neeg cuav uas cov kws tshawb kev ntseeg ntawm Laudikia faib tawm yeej hais tias lo lus uas raug txhais tias “xya zaug” hauv Levi Tej Kevcai nees nkaum rau tsuas yog sawv cev rau kev puv npo ntawm hwjchim, los sis kev tiav txhij txhua, los sis lwm yam kev hloov ruam ntxiv uas yog lawv qhov kev tsis lees tias Miller yog tus raug thaum nws siv ib qho nqi lej rau lo lus uas raug txhais tias “xya zaug.” Cov pov thawj coj cov neeg mus ncig lub nroog xya zaug, tsis yog puv npo los sis tiav txhij txhua ncig Yerikho. Lo lus uas raug txhais tias “xya zaug” sawv cev rau ib qho nqi lej!

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.

Hauv Yelikhau, thaum cov neeg qw nrov nrov, qhov ntawd sawv cev rau lub suab quaj nrov loj ntawm ib puas plaub caug plaub txhiab leej, uas raug txiav tawm hauv lub roob tsis yog los ntawm tes hauv Daniyees tshooj ob, uas ntaus thiab tsoo tus mlom ntawd ua tej daim.

> 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.

> Thiab nyob rau hauv tej hnub ntawm cov vajntxwv no, Vajtswv saum ntuj yuav tsa ib lub nceeg vaj sawv los, uas yuav tsis raug rhuav tshem ib txhis li; thiab lub nceeg vaj ntawd yuav tsis raug muab tseg rau lwm haiv neeg, tiamsis nws yuav tsoo ua tej thooj thiab rhuav tshem tag nrho tej nceeg vaj no, thiab nws yuav nyob ruaj mus ib txhis. Vim koj tau pom tias lub pob zeb ntawd raug txiav tawm hauv lub roob los tsis yog los ntawm txhais tes, thiab tias nws tau tsoo ua tej thooj tus hlau, tus tooj liab, cov av nplaum, cov nyiaj, thiab cov kub; Vajtswv loj kawg nkaus tau qhia rau vajntxwv paub yam uas yuav tshwm sim tom qab no: thiab zaj npau suav no yeej muaj tseeb, thiab nws txoj kev txhais kuj ruaj khov. Daniel 2:44, 45.

God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.

Vajtswv tau ceev faj teev tseg cov hlau muaj nqis uas pom muaj nyob hauv Jericho tias yog kub, nyiaj, tooj liab, thiab hlau. Hauv qhov kev piv txwv yaj saub, av nplaum sawv cev rau Vajtswv haiv neeg raws li Rahab yog tus qauv. Jericho sawv cev rau qhov xaus ntawm txhua lub tebchaws hauv ntiajteb thaum lub suab qw nrov ntawm ib puas plaub caug plaub txhiab.

> 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.

> Tiamsis txhua yam nyiaj, thiab kub, thiab tej twj tooj liab thiab hlau, puavleej raug muab fij tseg rau tus Tswv lawm; lawv yuav tsum coj los tso rau hauv tus Tswv lub txhab nyiaj. Yausuas 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.

Yelikhau sawv cev rau txoj hauj lwm ntawm kev kov yeej Lub Tebchaws Uas Tau Cog Lus Tseg, uas yog ib daim qauv qhia txog txoj hauj lwm ntawm txoj kev txav uas muaj hwj chim loj ntawm tus timtswv thib peb. Txoj hauj lwm ntawd muaj xws li ib lo lus ceeb toom, ib lo lus foom phem, thiab kev cawm dim ntawm cov uas nyob sab nraud ntawm pawg pov thawj, raws li tus niam ntiav, Rahab, sawv cev.

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.

Yausuas txoj “lus foom phem” uas yog yaj saub tau raug ua tiav tom qab no rau hauv Ahaj thiab Eliyas lub sijhawm. Txoj lus foom phem tawm tsam kev txhim kho Yelikhau dua tshiab muaj lo lus twv hais meej tias tus neeg uas ua li ntawd yuav poob nws tus tub yau tshaj thaum nws tsa Yelikhau tej rooj vag, thiab nws yuav poob nws tus tub hlob tshaj thaum nws tsa nws tej hauv paus. Nyob rau Eliyas lub sijhawm, Hieel tus neeg Npe‑ethes ua kom zaj lus cev faj lem ntawd tiav, thiab nws tus tub yau tshaj tuag thaum nws tsa tej rooj vag, hos nws tus tub hlob tshaj tuag thaum nws tsa tej hauv paus. Txoj “lus foom phem” uas cuam tshuam nrog Eliyas txoj lus tshaj tawm tau raug sawv cev los ntawm txoj hauj lwm txhim kho Yelikhau dua tshiab.

> 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.

> Saib seb, Kuv yuav txib Eliyas tus cev Vajtswv lus tuaj cuag nej ua ntej hnub uas tus Tswv yuav los txog, hnub loj thiab txaus ntshai ntawd; thiab nws yuav tig lub siab ntawm cov txiv mus rau cov me nyuam, thiab lub siab ntawm cov me nyuam mus rau lawv cov txiv, tsam Kuv los thiab ntaus lub ntiajteb nrog txoj kev foom phem. Malakia 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.

Txoj kev foom phem hauv keeb kwm Millerite uas tau txuas nrog Miller cov lus Eliyas tau raug Yausua cev lus tseg ua ntej thiab tau ua tiav nyob rau tiam Eliyas thiab Ahaj.

> 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.

> Nyob rau hauv nws lub sijhawm Hiel uas yog neeg Npe‑ees‑thees tau txhim kho Yelikhau; nws tsa lub hauv paus thereof nrog Abilam uas yog nws tus tub hlob, thiab tsa nws lub rooj vag nrog Segub uas yog nws tus tub yau tshaj, raws li lo lus ntawm tus Tswv, uas Nws tau hais los ntawm Yausuas tus tub ntawm Nun. 1 Vajntxwv 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.

Kev foom tsis pub txhim kho Yelikhau dua tshiab ntawd cais tsis tau ntawm qhov uas Vajtswv lub hwj chim tau tshwm sim thaum Nws ua kom ntsa Yelikhau vau tas. Muam White tau hais tias, “Cov uas Nws tau hwm tshwj xeeb los ntawm kev pub kom pom Nws lub hwj chim tshwm tawm uas txawv tshaj plaw, ib yam li cov Ixayees thaum ub, thiab txawm li ntawd los tseem yuav ua siab tawv tsis quav ntsej Nws tej lus txib uas Nws tau hais meej, lawv yuav raug Nws txoj kev chim.” Cov Millerites nyuam qhuav tau koom nrog hauv qhov kev tshwm sim ntawm Vajtswv lub hwj chim uas mus txog qhov kawg hauv Kev Quaj Nruab Nrab Hmo, los lawv tau tsis lees txais Mauxes lo lus cog tseg ntawm xya lub sijhawm, uas Daniyee kuj qhia tias yog Mauxes txoj kev foom.

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.

Cov npe yog ib lub cim qhia txog tus cwj pwm hauv Vajtswv Txojlus, thiab lub npe ntawm tus txiv neej uas rov txhim tsa Yelikhau, nrog rau cov npe ntawm nws tus tub hlob thiab tus tub yau, muaj cov ntsiab lus qhia ntau heev. Hiel txhais tias Vajtswv uas muaj zog uas muaj sia nyob, thiab qhia tias Hiel yog ib tug uas raws tus Vajtswv uas muaj sia nyob. Qhov uas nws raug hu ua ib tug neeg Npe-thees qhia tias nws raug txheeb nrog pawg ntseeg. Abiram, nws tus tub hlob, txhais tias leej txiv ntawm qhov siab, hais txog kev raug tsa nto thiab raug txhawb kom siab. Nws tus tub yau Segub txhais tias siab kawg nkaus, thiab yog tsa nto thiab txhawb kom siab. Tag nrho peb lub npe no sawv cev rau tej yam hauv Vajtswv tus cwj pwm, tiam sis nyob hauv lub ntsiab lus ntawm zaj lus faj lem uas lawv tau ua kom tiav, lawv sawv cev rau ib tug neeg uas tab tom tsa nws tus kheej nto thiab qhuas nws tus kheej kom siab dua Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus uas twb tau muab Yelikhau rhuav tshem lawm. Ib “rooj vag” hauv lus faj lem sawv cev rau ib pawg ntseeg.

> “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.

> “Rau tus ntsuj plig uas txo hwj chim thiab ntseeg, Vajtswv lub tsev nyob hauv ntiajteb no yog lub rooj vag ntawm ntuj ceeb tsheej. Zaj nkauj qhuas, txoj kev thov Vajtswv, cov lus uas cov sawv cev ntawm Khetos hais, yog tej cuab tam uas Vajtswv tau teem cia los npaj ib haiv neeg rau pawg ntseeg saum toj, rau txoj kev pe hawm uas siab dua ntawd, uas tsis muaj ib yam dab tsi uas ua kom qias tuaj yuav nkag tau mus.” 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.

Pib ntawm txoj haujlwm los pib ib lub koom txoos tau tshwm sim xyoo 1860, raws li cov kws sau keeb kwm Adventist xws li Arthur White, tus xeeb ntxwv ntawm Ellen White, tau ua tim khawv tseg.

> “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.

> “Thaum Ellen White twb tau sau thiab luam tawm piav qhia ntev txaus txog qhov yuav tsum muaj kev txiav txim nyob hauv kev tswj hwm tes haujlwm ntawm pawg ntseeg (saib Early Writings, 97–104), thiab thaum James White twb tau niaj hnub tsa qhov yuav tsum no rau ntawm cov ntseeg los ntawm tej lus qhuab qhia thiab tej zaj lus hauv Review, pawg ntseeg kuj tseem qeeb rau kev txav mus. Yam uas tau raug nthuav tawm ua lus dav dav ntawd, tau txais zoo heev, tiam sis thaum txog rau kev hloov qhov no mus ua ib yam uas muaj kev tsim kho tiag tiag ces kuj muaj kev tsis kam thiab kev tawm tsam. James White tej zaj lus luv luv nyob rau lub Ob Hlis tau txhawb kom tsis yog tsawg leej sawv ntawm lawv txoj kev txaus siab rau yam qub, thiab tam sim no kuj muaj lus hais coob heev lawm.”

> “J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:

> “J. N. Loughborough, uas ua haujlwm nrog White hauv Michigan, yog thawj tus teb. Nws cov lus yog lees paub, tiam sis nyob rau hauv txoj hauj lwm tiv thaiv:

> “‘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.’

> “‘Muaj ib tug hais tias, yog nej txhim tsa kev koom haum kom tuav tau cuab tam raws li txoj cai, ces nej yuav yog ib feem ntawm Npanpiloos. Tsis yog li ntawd; kuv to taub tias muaj qhov sib txawv heev ntawm peb nyob hauv ib txoj hauj lwm uas peb muaj peev xwm tiv thaiv peb cov cuab tam raws li txoj cai thiab kev siv txoj cai los tiv thaiv thiab yuam kom siv peb tej kev ntseeg kev cai dab qhuas. Yog hais tias kev tiv thaiv cuab tam ntawm pawg ntseeg yog ib qho txhaum, ua cas ho tsis yog ib qho txhaum thiab rau tib neeg ib leeg tuav tej cuab tam raws cai thiab?—Review and Herald, March 8, 1860.’”

> “James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:

> “James White tau xaus nws zaj lus hauv Review, muab qhov teeb meem hais txog qhov tsim nyog uas yuav tsum muaj kev npaj koom haum rau tej haujlwm luam tawm ntawd tso rau hauv pawg ntseeg xub ntiag nrog cov lus no tias, ‘Yog muaj leejtwg tsis pom zoo rau peb tej lus pom zoo, thov kom lawv sau ib txoj kev npaj tawm los uas peb ua ib haiv neeg thiaj li coj tau raws li ntawd?’—Ibid., February 23, 1860. Tus thawj tug xibhwb uas tab tom ua haujlwm tawm hauv tshav haujlwm los teb yog R. F. Cottrell, tus kws kho ntawv sib txuas lus ruaj khov ntawm Review. Nws qhov kev teb tam sim ntawd yeej yog qhov tsis pom zoo meej tseeb:”

> “‘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.

> “‘Kwvtij White tau thov kom cov kwvtij hais txog nws zaj lus thov kom tuav tau tej cuab yeej ntawm pawg ntseeg. Kuv tsis paub meej npaum li cas tias hauv qhov kev tawm tswv yim no nws npaj siab yuav siv txoj kev ntsuas twg, tabsis kuv to taub tias yog kom mus sau npe raws li txoj cai ua ib lub koom txoos kev ntseeg. Rau kuv tus kheej, kuv xav tias yuav tsis yog lawm yog peb ‘ua ib lub npe rau peb tus kheej,’ vim qhov ntawd yog lub hauv paus ntawm Npanpiloo. Kuv tsis xav tias Vajtswv yuav pom zoo rau qhov ntawd.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.

James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.

James White tau pib nws txoj kev rau siab los ua ib pawg ntseeg nyob rau xyoo 1860, thiab ib pawg ntseeg raug sawv cev los ntawm ib “lub rooj vag”. Ellen White hais li no txog xyoo 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.

> “Xyoo 1860 txoj kev tuag tau hla los saum peb lub chaw nkag tsev, thiab tau rhuav tus ceg yau tshaj plaws ntawm peb tsev neeg tsob ntoo. Me Herbert, yug rau lub Cuaj Hlis 20, 1860, tuag rau lub Kaum Ob Hlis 14 ntawm tib lub xyoo ntawd.” 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.

Xyoo 1863, nkawd Whites kuj poob nkawd tus tub hlob lawm. Tom qab nws mus ua si thiab kub cev dhau, nws nkag mus rau hauv chav uas npaj cov ntaub daim duab qhia, thiab pw tsaug zog saum ib co ntaub ntub uas siv rau kev npaj cov daim duab qhia ntawd. Cov daim duab qhia xyoo 1843 thiab 1850 sawv cev rau lub hauv paus ntawm kev txav Millerite. Daim duab qhia uas tsim tawm xyoo 1863 sawv cev rau kev tsis lees txais “xya lub sij hawm” hauv Leviticus nees nkaum-rau, raws li yav tas los tau muab sawv cev rau saum ob lub rooj ntawm Habakkuk. Nws nthuav tawm ib txoj xov hauv paus cuav.

> “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:

> “Thaum txog hnub Friday, Kaum Ib Hlis 27, [1863] cov niam txiv mus txog Topsham, lawv pom lawv peb tug tub thiab Adelia tos lawv ntawm chaw nres tsheb ciav hlau. Lawv sawvdaws zoo li muaj kev noj qab nyob zoo, tsuas yog Henry xwb, uas raug khaub thuas. Tiamsis hnub Tuesday tom qab ntawd, Kaum Ob Hlis 1, Henry mob hnyav heev vim mob ntsws. Ntau xyoo tom qab no, Willie, uas yog nws tus kwv yau tshaj, rov piav zaj xwm txheej ntawd li no:”

> ‘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.

> “Thaum nkawd niam thiab txiv tsis nyob, Henry thiab Edson, nyob hauv kev saib xyuas ntawm Tij Laug Howland, tau nquag heev ua haujlwm lo daim duab qhia lus faj lem rau saum ntaub kom npaj txhij rau kev muag. Nkawd ua haujlwm hauv ib lub tsev khw xauj nyob kwv yees ib thaiv kev ntawm Howland tsev. Thaum kawg nkawd tau so tau ob peb hnub thaum nkawd tseem tab tom tos kom xa cov daim duab qhia lus faj lem tuaj ntawm Boston.... Thaum nws [Henry] rov qab los ntawm ib zaug taug kev ntev raws ntug dej, nws tsis ceev faj thiaj li pw thiab tsaug zog saum ob peb daim ntaub ntub uas siv los txhawb qab cov ntawv daim duab qhia lus faj lem. Muaj ib nthwv cua txias tshuab los ntawm ib lub qhov rais qhib. Qhov kev tsis ceev faj no ua rau nws raug ib qho mob khaub thuas hnyav heev.’” Arthur White, Ellen G. White, volume 2, 70.

In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.

Xyoo 1863, kev txav mus los ntawm cov Millerite tau xaus nrog kev tsim tsa ib lub koom txoos thiab nrog kev tsis lees txais cov tseeb hauv paus uas sawv cev rau saum ob daim phiaj ntawm Habakkuk. Tus thawj coj tseem ceeb, raws li tau ua qauv qhia los ntawm Hiel tus Bethelite, twb tau pib tes haujlwm tsa cov rooj vag xyoo 1860 lawm thiab vim ua li ntawd nws thiaj poob nws tus tub yau tshaj. Xyoo 1863, cov daim phiaj cuav tau los ua qhov chaw so uas Hiel tus tub hlob tshaj pw ib pliag. Nws raug cua txias thiab tuag tib lub xyoo ntawd. Nws txoj kev tuag muaj kev txuas ncaj qha rau qhov uas nws tau pw saum cov daim phiaj uas tab tom raug tsim tawm rau lub sijhawm ntawd. Tiamsis daim phiaj uas tab tom raug tsim tawm xyoo 1863 ntawd yog daim cuav ntawm lub hauv paus uas Eliyas, uas sawv cev los ntawm Miller, tau tsa los lawm.

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.

Lo lus txib uas Yausua hais tawm tawm tsam kev rov txhim kho Yerikhau, tau raug nthuav tawm nrog lo lus “cog lus kom khov.” Lo lus ntawd sawv cev rau ib lo lus cog tseg thiab ib lo lus foom phem, thiab yog tib lo lus uas raug txhais ua “xya npaug” hauv Leviticus nees nkaum rau. Nws yog txoj kev foom phem uas nrog cov lus xov ntawm Eliyas mus, thiab txoj kev foom phem ntawd tau raug ua kom tiav nyob rau xyoo 1860 thiab 1863 thaum Millerite Adventism rov txhim kho Yerikhau los ntawm kev tsim tsa ib lub koom txoos raws cai thiab kev tsis lees txais Miller lub pob zeb dawm ko taw. Hiel yog ib tug neeg Npe-ee, yog li ntawd hauv yaj saub txoj kev taw qhia nws hais kom pom tseeb txog Hiel tes haujlwm hauv kev rov txhim kho Yerikhau, raws li txoj hauj lwm ntawm kev txhim tsa ib lub koom txoos.

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.”

“Txoj kev foom” uas Yausuas tau tshaj tawm ntawd, tau tshaj tawm ua ke nrog zaj keeb kwm hais txog kev sib ntaus ntawm Yelikhau, ib qho kev sib ntaus uas piav tsis tau li yog tsis rov hais txog “xya zaus” ntau zaus.

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.

Xyoo 1863, txoj xov los sis “lus cog tseg” ntawm Mauxes, raws li Eliyas tau nthuav tawm, thiab uas William Miller sawv cev, tau tsim ib qho “lus foom.” Ob qho tib si—txoj xov ntawm Mauxes thiab tes haujlwm ntawm Eliyas—raug tsis lees txais. Eliyas rov qab los xyoo 1989, tiam sis tsis tau txuas dua nrog Mauxes txog thaum tom qab lub Cuaj Hlis 11, 2001. Cov ntaub ntawv ntawd tseem yuav tsum tau tiv thaiv, tiam sis nws ruaj khov kiag li.

> “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.

> “Cov xibhwb uas tsis raug ua kom dawb huv tab tom teem lawv tus kheej tawm tsam Vajtswv. Lawv tab tom qhuas Khetos thiab tus vajtswv ntawm lub ntiajteb no hauv tib qho pa hais lus. Txawm yog lawv lees tias lawv txais yuav Khetos, lawv tseem puag Barabbas, thiab los ntawm lawv tej kev ua lawv hais tias, ‘Tsis yog Tus Txivneej no, tiam sis yog Barabbas.’ Cia txhua tus uas nyeem cov kab lus no ceev faj. Xatas twb khav theeb txog yam uas nws ua tau lawm. Nws xav tias nws yuav rhuav tshem tau txoj kev sib sau ua ib uas Khetos tau thov kom muaj nyob hauv Nws pawg ntseeg. Nws hais tias, ‘Kuv yuav tawm mus thiab ua ib tug ntsuj plig dag ntxias kom ntxias cov uas kuv ua tau, kom thuam, thiab rau txim, thiab dag ntxias qhov tseeb.’ Cia tus tub ntawm kev dag ntxias thiab tim khawv cuav raug txais tos los ntawm ib pawg ntseeg uas twb tau txais lub teeb loj, pov thawj loj, ces pawg ntseeg ntawd yuav muab txoj xov uas tus Tswv tau xa tseg, thiab yuav txais tej lus hais uas tsis muaj laj thawj tshaj plaws thiab tej kev xav yuam kev cuav thiab tej kev qhuab qhia cuav. Xatas luag lawv txoj kev ruam, rau qhov nws paub tias qhov tseeb yog dabtsi.”

> “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.’

> “Coob leej coob tus yuav sawv saum peb lub sam thiaj nrog lub teeb ntawm tej lus cev faj lem cuav nyob hauv lawv txhais tes, uas twb raug taws los ntawm Xatas lub teeb hluav taws hauv dab ntuj tawg. Yog muab kev ua xyem xyav thiab kev tsis ntseeg khaws cia rau hauv siab, cov xibhwb ncaj ncees yuav raug muab tshem tawm ntawm cov neeg uas xav tias lawv paub ntau kawg. Khetos hais tias, ‘Yog koj twb paub lawm,’ ‘txawm yog koj, yam tsawg kawg hauv hnub no uas yog koj hnub, tej yam uas yog rau koj txoj kev thaj yeeb! tab sis nim no tej ntawd raug muab zais ntawm koj ob lub qhov muag lawm.’”

> “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.

> “Txawm li ntawd los, lub hauv paus ntawm Vajtswv tseem nyob ruaj nreb. Tus Tswv paub cov uas yog Nws tug. Tus xibhwb uas raug muab dawb huv yuav tsum tsis txhob muaj kev dag ntxias hauv nws lub qhov ncauj. Nws yuav tsum qhib ncaj ncees ib yam li nruab hnub, dawb huv ntawm txhua yam kev qias ntawm kev phem. Ib txoj hauj lwm qhuab qhia thiab kev luam ntawv uas raug muab dawb huv yuav yog ib lub hwj chim rau kev ci ntsa iab lub teeb ntawm qhov tseeb rau tiam neeg nkhaus no. Lub teeb, cov kwvtij, peb xav tau lub teeb ntxiv. Cia li tshuab raj hauv Xi-oos; tsa suab ceeb toom rau saum lub roob dawb huv. Cia li sau tus Tswv pawg tub rog los ua ke, nrog tej siab raug muab dawb huv, kom hnov yam uas tus Tswv yuav hais rau Nws haiv neeg; rau qhov Nws twb nce lub teeb ntxiv rau txhua tus uas yuav mloog. Cia lawv raug muab cuab yeej thiab npaj txhij, thiab nce mus rau kev sib ntaus—mus pab tus Tswv tawm tsam cov muaj hwj chim loj. Vajtswv Nws Tus Kheej yuav ua hauj lwm rau cov Yixayee. Txhua tus nplaig dag yuav raug muab ua kom ntsiag to. Tej tes ntawm cov tim tswv yuav rhuav tshem tej tswv yim dag ntxias uas tab tom raug tsim los. Xatas tej chaw ruaj khov tiv thaiv yuav tsis muaj hnub kov yeej. Kev yeej yuav nrog tus tim tswv thib peb txoj xov mus. Ib yam li Tus Thawj Tub Rog ntawm tus Tswv pawg tub rog tau rhuav cov ntsa Yelikhau vau lawm, tus Tswv haiv neeg uas ceev Nws tej lus txib kuj yuav kov yeej, thiab txhua yam uas tawm tsam yuav raug tua yeej. Tsis txhob cia ib tug ntsuj plig twg yws thuam Vajtswv cov tub qhe uas tau tuaj cuag lawv nrog ib txoj xov uas saum ntuj txib los. Tsis txhob nrhiav kev txhaum hauv lawv ntxiv lawm, hais tias, ‘Lawv hais meej dhau lawm; lawv hais hnyav dhau lawm.’ Tej zaum lawv yuav hais hnyav; tiam sis puas yog tsis tsim nyog? Vajtswv yuav ua kom pob ntseg ntawm cov uas mloog ntawd khaus nrees yog lawv tsis mloog Nws lub suab lossis Nws txoj xov. Nws yuav tshaj txim rau cov uas tawm tsam Vajtswv txoj lus.”

> “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.

> “Dab Ntxwg Nyoog tau siv txhua txoj hau kev uas ua tau kom tsis txhob muaj ib yam dabtsi los nyob hauv peb ua ib haiv neeg los cem thiab qhuab ntuas peb, thiab yaum peb kom muab peb tej kev yuam kev tso tseg. Tiam sis muaj ib pab neeg uas yuav ris Vajtswv lub phij xab. Muaj qee leej yuav tawm hauv peb mus uas yuav tsis ris lub phij xab ntxiv lawm. Tiamsis cov no tsis muaj peev xwm tsa tau tej phab ntsa los thaiv qhov tseeb; rau qhov nws yuav mus ntxiv tom ntej thiab nce siab mus txog hnub kawg. Yav tas los Vajtswv tau tsa tej txivneej sawv los, thiab Nws tseem muaj tej txivneej uas muaj lub sijhawm tos ntsoov, npaj txhij ua raws li Nws tej lus txib—tej txivneej uas yuav hla dhau tej kev txwv uas tsuas yog zoo li tej phab ntsa pleev nrog av nplaum uas tsis muaj zog. Thaum Vajtswv muab Nws tus Ntsuj Plig tso rau saum tej txivneej, lawv yuav ua haujlwm. Lawv yuav tshaj tawm tus Tswv tej lus; lawv yuav tsa lawv lub suab nrov nrov ib yam li raj. Qhov tseeb yuav tsis raug txo kom nqaim lossis poob nws lub hwj chim hauv lawv txhais tes. Lawv yuav qhia rau cov neeg paub lawv tej kev txhaum, thiab rau tsev neeg Yakhauj lawv tej kev txhaum.” Testimonies to Ministers, 409–411.

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