Article

# Elijah - Number Eight

Elia - Nomer Wolu

Jericho

Yerikho

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.

Ing wiwitané Israèl kuna sacara harfiah lan uga ing wiwitané Israèl rohani jaman modhèren, ing panyabrangan Segara Abang, lan banjur ing kuciwa gedhé, wiwit ana rerangkèn pacoban sing maju sethithik mbaka sethithik, kang ing pungkasané tumeka ing pacoban pungkasan. Gagalé pacoban pungkasan iku ing kitab Wilangan lan ing sajarah Millerit nandhani wiwitané lelampahan ngumbara ana ing ara-ara samun.

> “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.

> “Patang puluh taun lawasé, ora precaya, grundelan, lan pambrontakan wis nutup bangsa Israèl kuna supaya ora lumebu ing tanah Kanaan. Dosa-dosa sing padha iku uga wis ndhahak mlebuhe Israèl jaman saiki menyang Kanaan swarga. Ing loro-loroné prakara iku, janji-janji Allah babar pisan ora ana kaluputané. Nanging, ora precaya, kadonyan, ora kasucekaké, lan padudon ana ing antarané umaté Gusti sing ngakoni dadi kagungané Panjenengané, iku sing njalari kita tetep ana ing jagad dosa lan kasusahan iki nganti nganti pirang-pirang taun.”

> “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.

> “Amarga saka panerak kita, bisa uga kita kudu tetep ana ing donya iki nganti pirang-pirang taun maneh, kaya para bani Israel; nanging marga saka Sang Kristus, umaté aja nganti nambahi dosa marang dosa kanthi nyalahaké Gusti Allah awit saka akibating lakuning tumindak sing luput saka pihaké dhéwé.” 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.

Ing pungkasaning sajarah Israèl kuna, kaya dene ing wiwitan, ana sawijining proses pangujian kang lumaku saya maju, kang pungkasané nalika Israèl harfiah kuna kaasta dadi tawanan ing Babil. Ing pungkasaning Israèl rohani modhèren, wong-wong mau uga bakal ngadhepi sawijining proses pangujian kang lumaku saya maju. Proses iku rampung nalika para Adventis Laodikia dijungkiringake ana ing angger-angger Minggu. Kaya dene Israèl kuna, Israèl modhèren bakal kaasta dadi tawanan déning Babil rohani.

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.

Gerakan Millerite, sing wiwit kanthi pratandha kenabian ing taun 1798 lan kanthi resmi rampung ing taun 1863, nggambarake kanthi tipologis gerakan satus patang puluh papat ewu, sing diwiwiti ing taun 1989 lan rampung nalika masa pencobaan manungsa katutup lan nalika Rawuhipun Kristus kaping kalih. Ing antarané pungkasaning gerakan Millerite lan rawuhipun gerakan agunging malaékat kaping tiga, ana sajarah pasamuwan Advent Hari Ketujuh Laodikia sing kadhaptar kanthi sah.

> “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.

> “Mung ana jarak lelampahan sewelas dina antarane Sinai lan Kadesh, ing tapel wates Kanaan; lan kanthi pangajab bakal enggal lumebet ing tanah endah iku, bala Israel nerusake maneh lelampahané nalika méga iku pungkasané maringi pratandha supaya maju. Yehuwah wis nindakaké kaélokan-kaélokan nalika ngentasaké wong-wong mau saka Mesir, lan berkah apa manèh sing ora pantes diarep-arep saiki, sawisé kanthi resmi padha gawé prejanjian kanggo nampani Panjenengané dadi Panguwasané, lan wis katetepaké dadi umat pilihané Kang Mahaluhur?” 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.

Lelakoné sing cekak iku pungkasane dadi patang puluh taun, amarga ketidakpracayan lan pambangkangé. Saupama wong-wong mau wus mratelakaké pracaya sing adhedhasar marang pangluwaran gedhé saka pangawulan, mesthiné wong-wong mau enggal bakal nyabrang Kali Yordan lan mlebu ing Tanah Prajanjian. Rintangan kapisan sawisé iku mesthiné bakal padha karo rintangan sing banjur diadhepi déning Yosua. Sawisé patang puluh taun, Israèl harfiah nilar ara-ara samun tumuju Tanah Prajanjian, lan Yerikho dadi langkah kapisané, lan iku dadi pralambang kakuwasané Allah tumrap karahayon kanggo saben wong sing pracaya. Yerikho uga dadi pralambang pakaryan sing kudu diadhepi déning gerakan Millerite ing taun 1863, nanging wong-wong mau mundur bali menyang ara-ara samun. Pralambangé Élia gegayutan kanthi langsung karo pralambangé Yerikho, lan migunani kanggo nimbang sesambungan sajarah Élia karo Yerikho.

> 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.

> Adapun saliyané sakehé pakaryanipun Omri ingkang sampun katindakakenipun, lan kasektènipun ingkang sampun kapratelakakenipun, punapa boten kaserat wonten ing kitab babad para ratu Israèl? Mila Omri banjur saré bareng kaliyan para leluhuré, lan kasarekaken wonten ing Samaria; sarta Ahab, putranipun, jumeneng ratu nggentosi panjenenganipun. Ing taun kaping tigang puluh wolu pamaréntahanipun Asa, ratu Yehuda, Ahab bin Omri wiwit jumeneng ratu ngasta pamaréntahan ing Israèl; lan Ahab bin Omri mréntah ing Israèl wonten ing Samaria lawasipun kalih likur taun. Lan Ahab bin Omri nindakaken piawon wonten ing ngarsanipun Sang Yehuwah ngungkuli sakèhé wong ingkang rumiyin saking panjenenganipun. Lan kadadosan, kados-kados lumampah wonten ing dosa-dosanipun Yerobeam bin Nebat punika prakawis ingkang ènthèng tumrap panjenenganipun, malah panjenenganipun nggarwa Yézèbel, putrinipun Ethbaal, ratu bangsa Sidon, lan tindak ngabdi dhateng Baal, sarta nyembah dhateng piyambakipun. Panjenenganipun ugi ngedegaken mesbèh kanggé Baal wonten ing padalemanipun Baal, ingkang sampun dipunbangunipun wonten ing Samaria. Lan Ahab damel sawijining asyéra; sarta Ahab nindakaken langkung kathah malih kanggé nuwuhaken bebendunipun Sang Yehuwah, Allahipun Israèl, ngungkuli para ratu Israèl sadaya ingkang rumiyin saking panjenenganipun. Ing jamanipun punika Hiel, tiyang Bètèl, yasa Yerikho: dhasaripun dipunpasang kanthi kapitunan Abiram, putranipun ingkang pambajeng, lan gapuranipun dipunadegaken kanthi kapitunan Segub, putranipun ingkang ragil, miturut pangandikanipun Sang Yehuwah ingkang sampun kapangandikakaken lumantar Yosua bin Nun. Lan Élia, tiyang Tisbi, salah satunggaling pendhudhuk Gilead, ngandika dhateng Ahab, “Demi asmanipun Sang Yehuwah, Allahipun Israèl, ingkang gesang, ing ngarsanipun kula jumeneng, mesthi boten badhé wonten ebun utawi udan ing taun-taun punika, kejawi miturut pangandikan kula.” 1 Para Raja 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.

Konfrontasi sing dialami Élia karo para allahé Ahab lan Izébel ing Gunung Karmèl iku minangka tanggapan tumrap murtading raja kapitu saka karajan Israèl sisih lor, sing “nindakaké luwih akèh kanggo njalari Pangeran Yehuwah, Allahé Israèl, nepsu, ngungkuli kabèh raja Israèl sadurungé.” Tembung ‘njalari nepsu’ ing pérangan iki minangka rujukan marang “dina panggugah” sing dilambangaké déning ujian kaping sapuluh ing Bilangan patbelas. Tumindak Ahab sing njalari Allah nepsu iku makili pungkasan saka sepuluh ujian sing dumadi lumantar pawarta ala saka sepuluh mata-mata ing Bilangan patbelas. Mulané, prakara iki makili ujian pungkasan tumrap gerakan Millerit lan ujian pungkasan tumrap wong satus patang puluh papat ewu.

> 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.

> Mulane, kaya kang dipangandikakaké déning Sang Roh Suci: Ing dina iki, manawa kowé gelem ngrungokaké swarané, aja padha ngatos-atosi atimu, kaya ing wektu pambrontakan, ing dina panggoda ana ing ara-ara samun. Ibrani 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.

Ing “dina pamancing bebendu” kang dipralambangaké déning Ahab, nabi Élia ndedonga manawa manawa prelu, Allah bakal ndhatengaké paukuman marang Israèl, supaya umat kagungané Panjenengané mratobat saka dosa-dosa kang padha dilakoni.

> “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.’

> Bangsa Israèl alon-alon wis ilang rasa wedi lan pakurmatané marang Allah nganti pangandikané lumantar Yosua ora ana boboté tumrap wong-wong mau. “Ing jamané [Ahab] Hiel, wong Betel iku, yasa Yerikho; dhasaré dipasang kalawan Abiram, anaké kang pambarep, lan gapurané diadegaké kalawan Segub, anaké kang ragil, miturut pangandikané Pangeran, kang dipangandikakaké lumantar Yosua bin 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.

> “Nalika Israèl lagi murtad, Élia tetep dadi nabi Allah kang setya lan sejati. Jiwané kang setya iku banget katindhes déning kasusahan nalika piyambakipun weruh yèn rasa ora pracaya lan kasetyan kang luntur kanthi rikat lagi misahaké para putrané Israèl saka Allah, lan piyambakipun ndedonga supaya Allah maringi karahayon marang umaté. Piyambakipun nyuwun kanthi banget supaya Pangéran aja nganti sakabèhé mbuwang adoh umaté kang padha dosa, nanging manawa prelu Panjenengané ngenthakaké wong-wong mau lumantar paukuman supaya padha kawangunan marang pamratobat, lan aja ngidini wong-wong mau saya ngambra-ambra luwih adoh manèh ing dosa lan kanthi mangkono njalari Panjenengané kagugah kanggo numpes bangsa mau minangka sawijining bangsa.”

> “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.’

> “Pangandikané Pangéran tumuju marang Élia, supaya lunga sowan marang Akhab karo ngumandhangaké ukuman-ukumaning paukumané marga saka dosa-dosané Israèl. Élia lelungan awan lan wengi nganti tekan ing kratoné Akhab. Panjenengané ora njaluk diidinaké mlebu, lan ora ngentèni supaya diumumaké kanthi resmi. Tanpa diduga babar pisan déning Akhab, Élia ngadeg ana ing ngarsané ratu ing Samaria kang kagèt, nganggo sandhangan kasar kang lumrah dipanganggé déning para nabi. Panjenengané ora nyuwun pangapura bab rawuhipun kang dumadakan, tanpa undhangan; nanging, kanthi ngangkat tangané marang swarga, panjenengané kanthi khidmat negesaké demi Allah kang gesang, kang nitahaké langit lan bumi, paukuman-paukuman kang bakal tumiba marang Israèl: ‘Ora bakal ana ebun utawa udan sajroning taun-taun iki, kajaba manut pangandikaku.’”

> “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.

> “Paukuman kang ngagetake iki tumrap paukuman-paukumaning Allah amarga dosa-dosaning Israel tumiba kaya bledhèg marang raja kang murtad iku. Dhèwèké katingal kaya lumpuh merga gumun lan wedi; lan sadurungé bisa waras saka kagèté, Elia, tanpa ngentèni ndeleng akibat saka pawartané, banjur sirna kanthi dadakan kaya nalika rawuhé. Pakaryané yaiku ngandharaké pangandikaning bilai saka Allah, lan dhèwèké enggal mundur. Pangandikané wis ngancinga bandha-bandhaning swarga, lan pangandikané iku piyambak dadi siji-sijiné kunci kang bisa mbukak iku manèh.” Testimonies, jilid 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.

Israèl wus lali manawa Yosua wis kanthi tegas mrentah wong-wong mau supaya aja sesrawungan karo bangsa-bangsa kapir, lan supaya ora pisan-pisan mbangun menèh Yérikho. Sanadyan peperangan ing Yérikho iku minangka pratandha kang nggegirisi tumrap kakuwasané Allah lan minangka lambang janji Allah kanggo nuntun umaté mlebu ing Tanah Prajanjian, ana uga dosa, ipat-ipat, lan pamluwaran kang kagandhèng karo Yérikho. “Dosa” iku yaiku dosané Akhan, kang ngènggoni kasugihan lan pangaribawané Yérikho; “ipat-ipat” iku tumrap sapa waé kang bakal mbangun menèh Yérikho; lan wanita laku jina Rahab nglambangaké “pamluwaran”. Akhan ngersakaké jubah Babil kang éndah. Dhèwèké ngira yèn bisa ndhelikaké dosané, kaya Adam lan Hawa ngupaya ndhelikaké dosané nganggo sandhangan saka godhong anjir. Akhan ngersakaké kamakmuran kang dilambangaké déning Yérikho, lan dhèwèké péngin kagandhèng karo Babil.

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.

Yerikho dipratelakaké minangka pralambang pakaryan nggawa piwulang malaékat katelu marang jagad, nanging iku uga ngemu pepéling bab dosa tresna marang donya lan ngendelaké donya. Pralambang Yerikho uga ngandhut ipat-ipat marang pambangunan manèh Yerikho, lan Rahab nggambaraké wong-wong sing isih ana ing Babil, kang metu nalika sesambat sora saka malaékat katelu diproklamasèkaké.

> “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.

> “Nyawané Élia kang setya kasedhihan banget. Pambekané kaobong, lan dhèwèké kebak rasa sujana tumrap kamulyaning Allah. Panjenengané nyumurupi yèn Israèl wis kecemplung ing murtad kang nggegirisi. Lan nalika panjenengané kelingan marang pakaryan-pakaryan agung kang wis katindakaké Allah tumrap wong-wong mau, atiné katutupan déning kasangsaran lan kaéraman. Nanging kabèh iku wis dilalekaké déning sabagéan gedhé saka umat. Dhèwèké sowan ing ngarsané Pangéran, lan kanthi nyawa kang kaeset déning sangsara, nyuwun kanthi temen supaya Panjenengané karsa nylametaké umaté, manawa perlu lumantar paukuman-paukuman. Panjenengané nyuwun marang Allah supaya nahan embun lan udan saka umat-Nya kang ora ngerti panuwun, yaiku bandhane swarga, supaya Israèl kang murtad iku ndeleng tanpa guna marang para allahé, brahala-brahala emas, kayu, lan watu, srengéngé, rembulan, lan lintang-lintang, supaya maringi banyu lan nyuburaké bumi, sarta ndadèkaké bumi iku ngasilaké kanthi lubèr. Pangéran ngandika marang Élia yèn Panjenengané wis miyarsakaké pandongané lan bakal nahan embun lan udan saka umat-Nya nganti wong-wong mau mratobat lan bali marang Panjenengané.”

> “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.

> “Gusti Allah sampun mirunggan ngreksa umaté supaya aja campur-baur kaliyan bangsa-bangsa penyembah brahala ing sakiwa-tengené, supaya atiné aja kabujuk déning alas suci lan papan-papan pangibadah, candhi-candhi lan misbyah-misbyah, ingkang katata kanthi cara ingkang paling aji lan ngresepaken, kanggo nyasarake pangraos satemah Gusti Allah kasisihaké saking manahipun para kawula.”

> “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.’

> “Kutha Yerikho wus dipasrahake marang brahala sing paling nggegirisi. Para pedunungé sugih banget, nanging sakehing kasugihan kang wis diparingake Gusti Allah marang wong-wong mau dianggep minangka peparing saka para allahé. Wong-wong mau nduwèni emas lan slaka kanthi lubèr; nanging, kaya déné wong-wong sadurungé Banjir Agung, wong-wong mau rusak budi lan nyenyamah, sarta ngina lan nuwuhake bebendu marang Allahing swarga lumantar pakaryan-pakaryan ala. Pangadilané Gusti Allah kawudhar marang Yerikho. Kutha iku minangka beteng kang kukuh. Nanging Pangéraning wadya-balané Pangéran piyambak rawuh saka swarga kanggo mimpin wadya-bala swarga nyerang kutha iku. Para malaékaté Gusti Allah nyekel témbok-temboké kang gedhé lan njatuhaké tekan lemah. Gusti Allah wus ngandika manawa kutha Yerikho kudu kinutuk lan manawa kabèh kudu tiwas kejaba Rahab lan para sanak-seduluré. Wong-wong iki kudu kaslametaké awit saka sih kang dituduhaké déning Rahab marang para utusané Pangéran. Pangandikané Pangéran marang bangsa iku mangkéné: ‘Lan kowé, ing sakabèhé prakara, padha njaganana awakmu saka barang kang kinutuk, supaya aja kowé padha dadi kinutuk, manawa kowé njupuk saka barang kang kinutuk iku, lan ndadèkaké kémahé Israèl dadi kena ing ipat-ipat, lan nggawé reribed tumrap iku.’ ‘Lan Yosua meksa sumpah marang wong-wong mau ing wektu iku, pangandikané: Kena ing ipat-ipat ana ing ngarsané Pangéran wong kang tangi lan mbangun kutha Yerikho iki: dhasaré bakal dilebokaké nganggo pambarepné, lan gapurané bakal ditegakké nganggo anaké kang ragil.’”

> “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.

> “Gusti Allah mirsani kanthi temenan prakara Yerikho, supaya umat iku aja nganti kesengsem marang barang-barang kang wis disembah déning para pedunungé lan supaya atiné ora kasasar adoh saka Gusti Allah. Panjenengané ngreksa umat-Nya lumantar pepakon-pepakon kang cetha lan tanpa samar; nanging senadyan ana dhawuh kang satuhu abot lan mulya saka Gusti Allah lumantar tuturé Yosua, Akhan wani nerak. Kaserakané njalari dhèwèké njupuk pérangan saka bandha-bandha kang wis dilarang déning Gusti Allah supaya aja nganti didumuk, amarga paukumaning Gusti Allah ana ing kono. Lan awit saka dosané wong iki, Israel kagungané Gusti Allah dadi tanpa daya kaya banyu ana ing ngarepé mungsuh-mungsuhé.”

> “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.’

> “Yosua lan para pinituwané Israel padha ana ing kasangsaran kang gedhé. Wong-wong mau padha sujud ana ing ngarsané pethi prejanjiané Allah kanthi andhap-asor kang sa banget, awit Pangeran duka marang umaté. Padha ndedonga lan nangis ana ing ngarsané Allah. Pangeran banjur ngandika marang Yosua: ‘Ngadega; yagéné kowé mangkono mapan nyungkem? Israel wis nglakoni dosa, lan uga wis nerak prejanjian-Ku kang wis Dakdhawuhaké marang wong-wong mau; awit wong-wong mau malah wis njupuk barang kang kena ing ipat-ipat, lan uga wis nyolong, lan uga wis ngapusi, sarta wis dicampuraké ana ing antarané bandhané dhéwé. Mulané wong Israel ora bisa ngadeg ana ing ngarepé mungsuh-mungsuhé, nanging padha mlayu mbalik ana ing ngarepé mungsuh-mungsuhé, amarga padha kena ing ipat-ipat; lan Aku ora bakal nunggil karo kowé menèh, kajaba kowé numpes barang kang kena ing ipat-ipat mau saka ing tengah-tengahmu.’”

> “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.

> “Aku wis diparingi pratélan manawa Gusti Allah ing kéné maringi gambaran kepriyé Panjenengané nyawang dosa ana ing antarané wong-wong kang ngakoni yèn dhèwèké iku umat Panjenengané sing netepi pepakon-pepakon-Nya. Wong-wong kang wis diparingi kaluhuran kanthi cara mirsani pamedharing pangwaosé kang nggumunaké, kaya déné Israel kuna, nanging malah isih wani nglirwakaké pituduh-pituduhé kang cetha, bakal dadi sasaran bebenduné. Panjenengané kersa mulang umat-Nya manawa duraka lan dosa iku banget nyenyamah ana ing ngarsané lan ora kena dianggep entheng.” Testimonies, jilid 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.

Crita bab Yerikho ngemot pepeling supaya aja ngandel marang kekuwatan lan kamulyan kutha duraka lan sugih kaya kang katon. “Kutha” ing ramalan Kitab Suci iku sawijining karajan, lan Akan njupuk sandhangan Babilonia. Sandhangan kanthi profetis nggambarake watak, mula ing “dina-dina wekasan,” panyumetine Akan marang sandhangan Babilonia iku nggambarake pepenginan kang kasimpen kanggo nduweni watake Babilon rohani. Watak, utawa gambar, saka Babilon rohani iku kang dipengini déning Amérika Sarékat nalika negara iku nyawijèkaké greja lan nagara.

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.

Nalika diadhepi kamungkinan manawa para mudha saka gerakan Millerite bakal dipaksa mlebu dinas perang ing Perang Sipil, lan amarga nyumurupi kabutuhan tumrap organisasi, para pamimpin gerakan iku banjur kaiket sacara hukum karo bangsa sugih sing sajatine ora kena digayuh kanggo diasimilasi. Malah Konstitusi negara sugih iku dhewe wis netepake manawa satemené ora perlu pasamuwan kaiket karo nagara. Ana sawatara denominasi sing wus ana ing jaman gerakan Millerite, lan isih ana nganti saiki; sawetara saka denominasi mau ora tau mlebu ing sesambetan hukum karo pamaréntah Amerika Sarékat, lan pilihané supaya ora netepake sesambetan kuwi ora tau, kanthi cara apa waé, ngalang-alangi anggoné ngatur pasamuwan-pasamuwané dhewe-dhewe.

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.

Suwe sawisé Yosua nglakoni perang ing Yerikho, ing jamané Akhab, kabèh pepènget bab murtading Akhan lan karusakané Yerikho wus kasilèn déning umat Allah sing murtad. Élia ndedonga marang Allah, nyuwun menawa prelu supaya paukuman-paukumaning Allah dileksanakaké kanggo nuntun umat-Né marang pamratobat. Nalika Maleakhi nyathet tembung-tembung pungkasan ing Prajanjian Lawas, prasetyané dipasang ana ing sajroning konteks bilih Pangéran bakal nggebag jagad iki kalawan ipat-ipat. Ipat-ipat kang kagandhèng karo Yerikho tumiba marang saben wong kang mbangun manèh Yerikho. Ipat-ipat iku tumiba marang sapa waé kang, kaya Akhan, kepéngin ngendelaké kasugihan lan kaluberan bandha kang kagandhèng karo Yerikho. “Dosané” Akhan makili pepénginan batin kang kasimpen lan durung kasucèkaké, yaiku kepéngin ngagem sandhangan Babil. Déné “ipat-ipat” iku katetepaké kanggo tumindak ngetrapaké pepénginan-pepénginan batin mau.

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.

Pesené Miller iku pesen Élia kanggo jamane, lan Perang Sipil nggambarake paukuman-paukuman sing ngancani pesen Élia. Ing tengah-tengah Perang Sipil ing taun 1863, Adventisme Millerit mbangun manèh Yerikho, kaya kasaksènan déning rincian-rincian ipat-ipat Yusak marang sapa waé sing nglakoni mangkono.

> 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.

> Lan Yosua nglairaké sumpah marang wong-wong mau ing wektu iku, pangandikané: Kenaa ing ipat-ipat wong ing ngarsané Sang Yehuwah, yaiku wong kang tangi lan mbangun kutha Yerikho iki; dhasaré bakal dilebokaké kanthi kapitunan anak pambarepné, lan gapurané bakal diadegaké kanthi kapitunan anak bungsuné. Yosua 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.

Tembung “adjured” ing dhawuhé Yosua iku sajatiné ngemu loro-loroné, yaiku sumpah lan ipat-ipat. Kena ing ipat-ipat menawa kowé nglanggar dhawuhé Yosua, lan oleh berkah menawa kowé netepi sumpah iku. Tembung sing dijarwakaké dadi “adjured” iku uga dijarwakaké dadi “pitung kaping” ing Imamat rong puluh enem. Sumpah lan ipat-ipaté Musa, kaya sing diandharaké déning Daniel ing bab sanga, ana gandhèngané karo pambangunan manèh kutha Yerikho.

> 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.

> Inggih, sakèhé Israèl sampun nglanggar angger-angger Paduka, malah sampun nyimpang, supados boten mituhu dhateng swanten Paduka; mila ipat-ipat punika kawutahaken dhateng kawula, sarta supaos ingkang kaserat wonten ing angger-anggeripun Musa, abdinipun Gusti Allah, awit kawula sampun damel dosa dhateng Panjenenganipun. Daniel 9:11.

Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.

Ibu White ngandika, “Gusti Allah temen-temen ngati-ati ngenani Yerikho, supaya bangsa iku aja nganti kepencut déning barang-barang sing wis disembah déning para pedunungé lan atiné banjur kabéngkokaké saka Gusti Allah.” Gusti Allah temen-temen ngati-ati nalika ngrampungaké karusakané Yerikho, mula Panjenengané uga temen-temen ngati-ati nalika nyathet pepéling sing dilambangaké déning Akhan. Panjenengané kanthi teliti nyathet paukuman sing gegandhèngan karo mbangun manèh Yerikho lan uga kanthi teliti netepaké taktik ilahi sing dienggo kanggo njerembabakaké témbok-témboké.

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.

Mesthi waé iku Yesus, minangka Pangéraning bala tentarané Gusti, kang mréntah para malaékat supaya ngrubuhaké témbok Yérikho, lan ora ana apa-apa kang kelakon kanthi kacilakan ana ing Sabdané Allah; nanging ing prakara iki, nabi wadon iku ngandhakaké marang kita yèn “Allah banget nggatekaké prakara Yérikho.” Pitung dina pethi prejanjian diubengaké ngubengi kutha mau, lan sajroning ramalan, sedina padha karo setaun. Prinsip iku wis kacathet ing wiwitan patang puluh taun pangembaran ing ara-ara samun, lan ing pungkasan patang puluh taun mau wong-wong mau ngubengi Yérikho pitung dina.

> 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.

> Miturut cacahing dina nalika sira nliti tanah iku, yaiku patang puluh dina, saben dina dadi setaun, sira bakal nanggung kaluputanira, yaiku patang puluh taun, lan sira bakal mangerteni kasunyataning paukuman-Ku. Bilangan 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.

Pitu dina pethi prejanjian iku digawa mubeng kutha mau, lan ing dina kapitu pethi iku digawa mubeng kutha mau “ping pitu.” Iki maringi rong paseksen profetik manawa Yerikho gegayutan karo “ping pitu” saka sumpahe Musa. Umat prejanjiané Allah iku para imam, lan pitu imam nyebul pitu slompret.

> 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.

> Kowé uga, kaya watu-watu urip, lagi kabangun dadi omah rohani, dadi imam suci, supaya nyaosaké kurban-kurban rohani, kang kadhawuhana dening Gusti Allah lumantar Gusti Yesus Kristus. 1 Petrus 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.

Kalasangka nggambarake salah siji saka loro iki: sawijining pesen pepènget, utawa sawijining paukuman, utawa sawijining sesambat kanggo pakempalan suci, gumantung marang konteks panggonane. Ing dina-dina wekasan, kalasangka kudu diunèkaké déning para juru-jaga, kaya déné wis diunèkaké déning kaum Millerit ing sajarahé. Para imam nggambarake para juru-jaga ing témbok Sion sing ngunèkaké kalasangka, mènèhi pepènget marang umaté Allah bab paukuman sing bakal teka, sarta ing wektu sing padha nimbali umat sing padha mau menyang pakempalan suci.

> 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.

> Sungnaa kalasangka ana ing Sion, lan swarana weker ana ing gunung-Ku kang suci: sakehe wong kang manggon ana ing nagara padha gumetera: amarga dina Pangeran rawuh, awit wus cedhak banget … Sungnaa kalasangka ana ing Sion, sucèkna pasa, undanga pasamuwan suci: Klumpukna bangsa iku, sucèkna pasamuwan, kumpulna para pinituwa, klumpukna bocah-bocah, lan wong-wong kang isih nyusu: muga panganten kakung metu saka kamaré, lan panganten putri metu saka kamar panggonané. Para imam, para abdi dalemé Pangeran, padha nangisa ana ing antarane serambi lan mesbèh, lan supaya padha matur, Dhuh Pangeran, emanana umat Paduka, lan aja masrahaké warisan Paduka marang kawirangan, supaya para bangsa liya aja nganti padha nguwasani wong-wong mau: yagéné bangsa-bangsa padha kandha ana ing antarané para bangsa, Ana ngendi Gustiné? Yoèl 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!

Pesen kalasangka iku yaiku pesen Élia. Kabeh rupa-rupa panganggoné tembung “pitu” ing Yosua pasal nem, iku tembung sing padha utawa turunan sing gegandhengan saka tembung kang dijarwakaké dadi “ping pitu” ing Imamat rong puluh enem. Nanging, sajian dongèng sing disuguhaké déning para teolog Laodikia ngaku manawa tembung kang dijarwakaké dadi “ping pitu” ing Imamat rong puluh enem iku mung makili kasampurnaning kakuwatan, utawa kasampurnan, utawa variasi bodho liyané saka panyélakané manawa Miller iku bener nalika maringi angka numerik marang tembung kang dijarwakaké dadi “ping pitu.” Para imam nuntun bangsa iku ngubengi kutha ping pitu, dudu kanthi kebak utawa kanthi sampurna ngubengi Yerikho. Tembung kang dijarwakaké dadi “ping pitu” iku makili angka numerik!

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.

Ing Yerikho, nalika bangsa iku padha surak, iku nggambarake panguwuh sora saka wong satus patang puluh papat èwu, kang katata saka gunung tanpa tangan miturut Daniel bab loro, kang nempuh lan ngremuk reca iku dadi pecahan-pecahan.

> 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.

> Lan ing jamané para raja iki, Allahing swarga bakal ngedegaké sawijining kraton, kang ora bakal tau dirusak; lan kraton iku ora bakal dipasrahaké marang bangsa liya, nanging bakal ngremuk lan nglebur kabèh kraton iku, lan kraton iku bakal tetep ngadeg ing salawas-lawasé. Awit panjenengan wus nyumurupi, yèn watu iku katugel saka gunung tanpa tangan, lan yèn watu iku ngremuk wesi, tembaga, lempung, salaka, lan emas; Allah kang Mahabesar wus nduduhaké marang raja apa kang bakal kalakon ing tembé mburi; lan pangimpen iku mesthi, lan tegesé iku temtu. 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.

Gusti Allah kanthi teliti nyathet logam-logam aji sing katemu ing Yerikho, yaiku emas, salaka, tembaga, lan wesi. Miturut teges kenabian, lempung nggambarake umaté Gusti Allah kaya kang dilambangaké déning Rahab. Yerikho nggambarake pungkasaning sakehing karajan ing bumi sajrone swara seru kang banter saka wong satus patang puluh papat ewu.

> 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.

> Nanging sakèhé slaka, lan emas, lan piranti saka tembaga lan wesi, iku kasucèkaké kagem Pangéran: kabèh mau bakal lumebu ing padhèsané Pangéran. Yosua 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.

Yerikho makili pakaryan ngrebut Tanah Prajanjian, kang dadi pralambang pakaryan saka obahan gedhé malaékat katelu. Pakaryan iku kalebu pepéling, ipat-ipat, lan kawilujengan tumrap wong-wong ing njaba kalungguhan imam, kaya dene dilambangaké déning Rahab, si wanita laku jina.

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.

“ipat-ipat” nabi Yosua banjur kawujud ing jamané Akhab lan Élia. Ipat-ipat marang pambangunan manèh Yerikho ngandhut piwulang ramalan kang mligi, yaiku manawa wong kang nindakake iku bakal kelangan anaké kang ragil nalika ngedegaké gapura-gapurané Yerikho, lan bakal kelangan anaké kang mbarep nalika nglènggahi dhasar-dhasaré. Ing jamané Élia, Hiel, wong Bètèl iku, netepi ramalan mau, lan anaké kang ragil mati nalika dhèwèké ngedegaké gapura-gapurané, lan anaké kang mbarep mati nalika dhèwèké nglènggahi dhasar-dhasaré. “Ipat-ipat” kang digandhèngaké karo pekabaran Élia iku dipralambangaké déning pagawean mbangun manèh Yerikho.

> 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.

> Lah, Ingsun bakal ngutus nabi Élia marang kowé sadurungé tekané dinané Pangéran kang agung lan nggegirisi: lan panjenengané bakal mbalèkaké atiné para bapa marang anak-anaké, lan atiné anak-anak marang para bapakné, supaya Ingsun aja teka lan nggebag bumi kalawan ipat-ipat. Maleakhi 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.

Paukuman sajroning sajarah Millerite sing gegandhèngan karo pesen Éliah-né Miller wis diramalaké déning Yosua lan kaleksanan ing jaman Éliah lan Akhab.

> 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.

> Ing jamané, Hiel, wong Betel, yasa kutha Yerikho; dhasaré dipasang kanthi kurbané Abiram, anaké kang mbarep, lan gapurané didegaké kanthi kurbané Segub, anaké kang ragil, miturut pangandikané Pangéran, kang wus kaandharaké lumantar Yusak putrané Nun. 1 Para Raja 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.

Patrap mbangun maneh Yerikho ora bisa dipisahaké saka panyingkapan panguwasa kang katindakaké déning Gusti Allah nalika ngrebahaké témbok-témbok Yerikho. Sister White ngandika, “Wong-wong kang wis diparingi pakurmatan kanthi mirsani panyingkapan-panyingkapan panguwasa-Né kang nggumunaké, kaya déné Israel kuna, lan sanadyan mangkono isih nekat nglirwakaké pituduh-pituduh-Né kang cetha, bakal dadi sasaran bebendu-Né.” Kaum Millerite nembe waé melu ing panyingkapan panguwasa Gusti Allah kang nggayuh pucaké ing Midight Cry, nanging padha nampik supatané Musa bab pitu mangsa, kang déning Daniel uga diidentifikasi minangka patrapé Musa.

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.

Asma iku pralambang watak ana ing Sabdaning Allah, lan asmane wong sing mbangun maneh Yerikho, bebarengan karo asma putra pambarep lan putra ragile, ngemu katrangan kang cetha banget. Hiel tegesé Allah kang gesang lan kuwasa, lan nuduhaké manawa Hiel iku sawijining pandhèrèk saka Allah kang gesang. Kasunyatan manawa dhèwèké kasebut minangka wong Bethel nandhani sesambungané karo gréja. Abiram, putra pambarepé, tegesé bapaking kaluhuran, ing pangertèn dadi kaluhuraké lan kaangkat dhuwur. Putra ragilé, Segub, tegesé luhur lan ngluhuraké sarta ngangkat dhuwur. Katelu asma iki makili unsur-unsur wataké Allah, nanging ana ing konteks pameca kang padha kasembadan, iku makili sawijining wong sing ngluhuraké lan ngangkat awaké dhéwé ngungkuli Allah Kang Mahakuwasa sing wis ngrubuhaké Yerikho. “Gapura” ana ing pameca makili sawijining gréja.

> “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.

> “Kanggo jiwa kang andhap asor lan pracaya, padalemaning Allah ing bumi iku gapuraning swarga. Kidung pamuji, pandonga, tembung-tembung kang kaatur déning para wakilé Kristus, iku sarana-sarana kang wis katetepaké déning Allah kanggo nyawisaké sawijining umat tumrap pasamuwan ing nginggil, tumrap pangibadah kang luwih luhur iku, kang ora ana apa-apa kang najis bisa lumebu ing kono.” Testimonies, jilid 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.

Wiwitaning pakaryan kanggo miwiti sawijining greja diwiwiti ing taun 1860, kaya kang kasaksèkaké déning para sejarawan Adventis kayata Arthur White, putuné 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.

> “Nalika Ellen White wis nulis lan nerbitake kanthi cukup dawa bab kabutuhan tata tertib ing ngatur pakaryaning pasamuwan (pirsani Early Writings, 97–104), lan nalika James White tansah njaga supaya kabutuhan iki tetep ana ing ngarepe para pracaya lumantar pidhato-pidhato lan artikel-artikel ing Review, pasamuwan alon anggone tumindak. Apa kang wis dipratelakake ing istilah-istilah umum ditampa kanthi becik, nanging nalika tekan ing prakara nerjemahake iki dadi sawenehing perkara kang konstruktif, ana panolakan lan oposisi. Artikel-artikel cekak James White ing sasi Februari nggerakake ora sathithik wong saka rasa warege dhewe, lan saiki akèh banget kang lagi diucapake.”

> “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, kang nyambut damel bebarengan karo White ing Michigan, dadi wong pisanan kang nanggapi. Tembung-tembunge sarujuk, nanging kanthi sikap mbéla dhiri:

> “‘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.’

> “‘Ana wong kandha, yèn kowé ngatur awakmu mangkono supaya miturut angger-angger bisa nduwèni banda, kowé bakal dadi bagéan saka Babilon. Ora; aku mangertèni yèn ana béda kang cetha banget antarané kita ana ing sawijining kaanan kang ndadèkaké kita bisa ngreksa banda kita miturut angger-angger lan nggunakaké angger-angger kanggo nglindhungi lan ngetrapaké pandhangan agama kita. Yèn salah ngreksa banda gréja, yagéné ora salah uga tumrap saben wong nyekel banda apa waé kanthi sah miturut angger-angger?—Review and Herald, 8 Maret 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 sampun nutup pratelanipun wonten ing Review, kanthi nyethakaken prakawis bab kabutuhan organisasi tumrap pakaryan penerbitan wonten ing ngarsanipun pasamuwan nganggo tembung, ‘Manawi wonten ingkang mbantah usul-usul kita, karsaa nyerataken satunggaling rancangan ingkang saged dados dhasar tumindak kita minangka satunggaling umat?’—Ibid., 23 Februari 1860. Pelayan kapisan ingkang nyambut damel wonten ing lapangan kangge maringi tanggapan inggih punika R. F. Cottrell, salah satunggaling redaktur koresponden Review ingkang kiyat. Reaksi langsungipun cetha sanget negatifipun:”

> “‘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.

> “‘Sedhèrèk White sampun nyuwun para sadulur supaya ngandika gegayutan kaliyan usulé kanggé njamin kapamilikan pasamuwan. Kula boten mangertos kanthi persis tataran punapa ingkang piyambakipun kajengaken wonten ing panyaran punika, nanging kula mangertos bilih maksudipun inggih punika supados kaprayogin dados badan agami ingkang kagabung sacara sah manut angger-anggering nagari. Kangge kula piyambak, kula ngraos bilih punika dados lepat menawi ‘nggadhahi asma kanggé kita piyambak,’ amargi punika wonten ing dhasaring Babil. Kula boten ngraos bilih Gusti Allah badhé marengaken punika.—Ibid., 22 Maret 1860.” Arthur White, Ellen G. White, jilid 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 miwiti upayané kanggo dadi sawijining greja ing taun 1860, lan greja dipralambangaké déning sawijining “gapura”. Ellen White ngandika mangkéné bab taun 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.

> “Ing taun 1860 pati ngliwati ambang lawang omah kawula, lan ngremuk pang paling enom saka wit kulawarga kawula. Herbert alit, lair tanggal 20 September 1860, tilar donya tanggal 14 Desember ing taun kang padha.” Testimonies, jilid 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.

Ing taun 1863, kulawarga White uga kelangan putra pambarepé. Sawisé dolanan lan awaké dadi kepanasan, dhèwèké mlebu menyang kamar panggonan bagan-bagan kain disiyapaké lan banjur turu ing ndhuwuré sawetara kain teles sing dienggo kanggo nyiyapaké bagan-bagan mau. Bagan taun 1843 lan 1850 nggambarake dhasar-dhasar gerakan Millerit. Bagan sing diprodhuksi ing taun 1863 nggambarake panolakan marang “pitung wektu” saka Imamat rong puluh enem kaya sing sadurungé wis diwedharaké ing rong papan Habakuk. Bagan iku nampilaké sawijining pesen dhasar palsu.

> “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:

> “Nalika ing dina Jemuah, 27 November, [1863] para wong tuwa tekan Topsham, dheweke nemu putra telune lan Adelia lagi ngenteni ing depot. Kabeh katon waras, kejaba Henry, sing lagi kena pilek. Nanging ing dina Selasa candhaké, 1 Desember, Henry lara banget amarga radhang paru-paru. Sawetara taun sawisé kuwi, Willie, adhiné sing paling enom, nyusun manèh critané:”

> ‘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.

> “Sajeroning ora anane wong tuwané, Henry lan Edson, ana ing sangisoré pangawasané Brother Howland, padha sregep nyambut gawé masang bagan-bagan mau ing ndhuwur kain, supaya siyap didol. Wong loro mau nyambut gawé ana ing sawijining gedhong toko sewaan kira-kira sakbloking adohé saka omahé Howland. Pungkasane wong-wong mau oleh kendho sawatara dina nalika lagi ngenteni bagan-bagan dikirim saka Boston.... Sawisé bali saka mlaku adoh ing pinggir kali, dhèwèké [Henry] kanthi tanpa mikir banjur mapan turu ana ing sawatara kain teles kang dienggo dadi lapisan mburi kanggo bagan-bagan kertas mau. Ana angin adhem nyusup mlebu saka jendhela kang kabukak. Kecerobohan iki nuwuhaké selesma abot.” Arthur White, Ellen G. White, jilid 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.

Ing taun 1863, gerakan Millerite rampung kanthi pambentukan sawijining gréja lan panampikan marang kayektèn-kayektèn dhasar sing kawewakaké ing loro loh Habakuk. Pimpinan utamané, kaya sing dilambangaké déning Hiel, wong Betel iku, wis miwiti pagawean ngadegaké gapura-gapura ing taun 1860 lan kelangan anaké sing bungsu amarga nindakaké iku. Ing taun 1863, bagan-bagan palsu dadi papan pamanggonan nalika anak lanangé Hiel turu. Dhèwèké ketaman adem lan mati ing taun sing padha. Patié kagandhèng langsung karo tumuruné ing bagan-bagan sing nalika iku lagi diprodhuksi. Nanging bagan sing lagi diprodhuksi ing taun 1863 iku minangka tiron palsu saka pondhasi sing wis diadegaké déning Élia, sing kawewakaké déning Miller.

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.

Préntahé Yosua nglawan pambangunan manehé Yerikho diandharaké nganggo tembung “adjure.” Tembung iku nggambaraké sumpah lan ipat-ipat, lan iku uga tembung sing padha kang dijarwakaké dadi “ping pitu” ing Imamat rong puluh enem. Iku yaiku ipat-ipat sing ngancani pekabaran Élia, lan ipat-ipat iku kaleksanan ing taun 1860 lan 1863 nalika Adventisme Millerit mbangun maneh Yerikho lumantar pambentukan gréja sing sah miturut hukum lan panampikan marang watu sandhungané Miller. Hiel iku wong Betel, mula kanthi profètis nekanaké pakaryané Hiel ing mbangun maneh Yerikho, yaiku pakaryan mbangun sawijining gréja.

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.”

“ipat-ipat”ipun Yosua dipunwartakaken sesarengan kaliyan cariyos bab peprangan Yerikho, satunggaling peprangan ingkang boten saged dipuncritakaken tanpa bola-bali nyebat “pitung kaping.”

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.

Ing taun 1863, pekabaran utawa “sumpah” saka Musa, kaya dene dipratelakaké déning Élia, lan diwakili déning William Miller, ngasilaké sawijining “ipuk.” Pekabarané Musa lan uga pakaryané Élia loro-loroné ditampik. Élia bali ing taun 1989, nanging durung disambungaké manèh karo Musa nganti sawisé 11 September 2001. Katrangan iku isih durung dibéla, nanging iku rapet tanpa cela.

> “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.

> “Para pelayan sing ora kasucèkaké lagi nglawan Gusti Allah. Wong-wong mau memuji Kristus lan allahing jagad iki sajroning ambegan sing padha. Nalika kanthi pangaken padha nampani Kristus, wong-wong mau ngrangkep Barabas, lan lumantar tumindaké padha ngucap, ‘Dudu Wong Iki, nanging Barabas.’ Kabèh wong sing maca ukara-ukara iki, padha nggatèkna. Sétan wis gumunggung bab apa sing bisa ditindakaké déning dhèwèké. Dhèwèké ngira bisa mbubaraké kasawijèn sing didongakaké déning Kristus supaya ana ing pasamuwané. Dhèwèké ngucap, ‘Aku bakal maju lan dadi roh goroh kanggo ngapusi wong-wong sing bisa dakapusaya, supaya ngritik, lan ngukum, lan mbelokaké kayekten.’ Anaké cidra lan paseksi palsu manawa ditampani déning sawijining pasamuwan sing wis nampa pepadhang gedhé, bukti gedhé, pasamuwan iku bakal mbuwang piwulang sing wis dikirim déning Pangéran, lan nampani panyatane-panyatan sing paling ora lumrah lan panyangka-panyangka palsu lan tiori-tiori palsu. Sétan ngguyu ndeleng kabodhoané, amarga dhèwèké ngerti apa iku kayekten.”

> “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.’

> “Akeh wong bakal ngadeg ing mimbar-mimbar kita kanthi obor ramalan palsu ana ing tangané, kang disumetaké saka obor nerakané Iblis. Manawa rasa mamang lan ora pracaya dipiara, para pelayan kang setya bakal dipundhut saka ing satengahing umat kang nganggep yèn dhèwèké ngerti akèh banget. ‘Manawa kowé wus ngerti,’ pangandikané Kristus, ‘ya kowé dhéwé, paling ora ing dina iki, bab prakara-prakara kang dadi kagunganing katentremanmu! nanging saiki prekara-prakara iku kasamaran saka mripatmu.’”

> “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.

> “Nanging, dhasaré Gusti Allah iku tetep jejeg lan mesthi. Pangéran pirsa sapa waé kang dadi kagungané Panjenengané. Pelayan kang kasucekaké ora kena nduwèni cidra ana ing tuturé. Dhèwèké kudu cetha kaya padhangé awan, bébas saka saben rereged piala. Pelayanan lan percetakan kang kasucekaké bakal dadi sawijining kakuwatan ing madhangi pepadhang kayektèn marang angkatan kang bengkong iki. Pepadhang, para sadulur, pepadhang kang luwih akèh iku kita butuhaké. Uncalna slomprèt ana ing Sion; swarakna tandha bebaya ana ing gunung suci. Klumpukna wadya-balané Pangéran, kanthi ati kang kasucekaké, supaya ngrungokaké apa kang bakal dipangandikakaké Pangéran marang umaté; awit Panjenengané wus nambahi pepadhang kanggo kabèh wong kang gelem ngrungokaké. Ayo padha kapersenjatai lan kaperlengkapi, lan munggaha marang peperangan—marang pitulungané Pangéran nglawan para wong prakosa. Gusti Allah piyambak bakal makarya kanggo Israèl. Saben ilat goroh bakal didhemesaké. Tangané para malaékat bakal nggulingaké rancangan-rancangan cidra kang lagi dibentuk. Bètèng-bètèngé Sétan ora bakal tau menang. Kamenangan bakal ndhèrèk marang piwelingé malaékat katelu. Kaya dene Panglima wadya-balané Pangéran ngrubuhaké témbok-témbok Yerikho, mangkono uga umaté Pangéran kang netepi dhawuh bakal menang, lan kabèh unsur kang nentang bakal dikalahaké. Aja nganti ana jiwa kang nggresula marang para abdiné Gusti Allah kang wis teka marang wong-wong mau nggawa kabar kang diutus saka swarga. Aja manèh padha golèk cacat ana ing wong-wong kuwi, karo kandha, ‘Wong-wong kuwi kakehan tegesé; tembungé banget atos.’ Bisa uga tembungé kuwat; nanging apa iku dudu kabutuhan? Gusti Allah bakal ndadèkaké kuping para wong kang ngrungokaké dadi nggrentes menawa wong-wong mau ora nggatèkaké swarané Panjenengané utawa pangandikané. Panjenengané bakal ngukum wong-wong kang nentang pangandikané Gusti Allah.”

> “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.

> “Iblis wis ngupaya saben cara sing bisa supaya aja nganti ana apa-apa teka ing antarané kita minangka sawijining umat sing bakal mratelakaké salah kita, nyélaki kita, lan ngélingaké kita supaya nyingkiraké kaluputan-kaluputan kita. Nanging ana sawijining umat sing bakal ngusung pethi prejanjené Allah. Sawetara bakal metu saka antarané kita sing ora bakal ngusung pethi iku menèh. Nanging wong-wong iki ora bisa mbangun témbok kanggo ngalang-alangi kayektèn; awit kayektèn iku bakal terus maju lan munggah nganti tekan pungkasan. Ing jaman biyèn Allah wis ngedegaké wong-wong, lan Panjenengané isih kagungan wong-wong sing wis sumadya ngentèni wewatoning kalodhangan, wis kapranata kanggo nglakoni dhawuhipun—wong-wong sing bakal nembus sakehing larangan sing mung kaya témbok kang dilaburi luluh sing ora mateng. Nalika Allah nitahaké Rohé tumiba marang wong-wong, wong-wong mau bakal tumindak. Wong-wong mau bakal martakaké pangandikané Pangéran; wong-wong mau bakal ngangkat swarané kaya kalasangka. Kayektèn ora bakal dikurangi utawa kelangan kakuwatané ana ing tangané wong-wong mau. Wong-wong mau bakal nuduhaké marang umat pelanggaran-pelanggarané, lan marang brayat Yakub dosa-dosané.” Testimonies to Ministers, 409–411.

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