Article

# Elijah - Number Eight

Elijah — Nombor Lapan

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.

I le tshimologong ya Iseraele wa bogologolo wa mmatota, le mo tshimologong ya Iseraele wa semowa wa segompieno, fa go ne go tshelwa Lewatle le Lehibidu, mme morago ga kgoreletsego e kgolo, go ne ga simologa letoto la diteko tse di tswelelang pele, tse kwa bofelong di neng tsa fitlha mo tekong ya bofelo. Go palelwa ga teko eo ya bofelo mo bukeng ya Dipalo le mo hisitoring ya Bamillerite go supa tshimologo ya go ralala naga ya sekaka.

> “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.

> “Selama empat puluh tahun, ketidakpercayaan, persungutan, dan pemberontakan telah menutup jalan bagi Israel purba memasuki tanah Kanaan. Dosa-dosa yang sama telah menangguhkan masuknya Israel modern ke dalam Kanaan sorgawi. Dalam kedua hal itu, janji-janji Allah sama sekali tidak bersalah. Ketidakpercayaan, keduniawian, ketidaksucian penyerahan diri, dan perselisihan di antara umat Tuhan yang mengaku sebagai milik-Nya itulah yang telah menahan kita di dunia dosa dan dukacita ini selama bertahun-tahun lamanya.”

> “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.

> “Kita mungkin terpaksa tetap tinggal di sini, di dunia ini, bertahun-tahun lagi kerana ketidakpatuhan, sebagaimana yang dialami oleh bani Israel; tetapi demi Kristus, umat-Nya tidak seharusnya menambahkan dosa kepada dosa dengan menuduh Allah atas akibat daripada haluan tindakan mereka sendiri yang salah.” 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.

Pada akhir sejarah Israel purba, sebagaimana pada permulaannya, terdapat suatu proses pengujian yang berlangsung secara bertahap, yang berakhir ketika Israel harfiah purba dibawa ke dalam pembuangan di Babel. Pada akhir Israel rohani modern, mereka pun akan menghadapi suatu proses pengujian yang berlangsung secara bertahap. Proses itu berakhir ketika orang-orang Advent Laodikia dijatuhkan pada waktu hukum hari Minggu. Sebagaimana dengan Israel purba, Israel modern akan dibawa ke dalam penawanan oleh Babel 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.

Pergerakan Millerit yang bermula secara nubuatan pada tahun 1798, dan berakhir secara rasmi pada tahun 1863, melambangkan pergerakan seratus empat puluh empat ribu yang bermula pada tahun 1989 dan berakhir pada penutupan masa percubaan manusia serta Kedatangan Kristus yang Kedua. Di antara berakhirnya pergerakan Millerit dan tibanya pergerakan perkasa malaikat ketiga, terdapat sejarah gereja Masehi Advent Hari Ketujuh Laodikia yang berdaftar secara 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.

> “Perjalanan yang hanya sebelas hari jauhnya terletak di antara Sinai dan Kadesh, di perbatasan Kanaan; dan dengan prospek untuk segera memasuki negeri yang indah itu bala tentara Israel melanjutkan perjalanan mereka ketika awan itu akhirnya memberi tanda untuk bergerak maju. Yehova telah mengerjakan keajaiban-keajaiban dalam membawa mereka keluar dari Mesir, dan berkat-berkat apakah yang tidak dapat mereka harapkan sekarang setelah mereka secara resmi mengikat perjanjian untuk menerima Dia sebagai Penguasa mereka, dan telah diakui sebagai umat pilihan Yang Mahatinggi?” 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.

Baik perjalan singkat mereka berakhir menjadi empat puluh tahun, oleh karena ketidakpercayaan dan ketidaktaatan mereka. Sekiranya mereka telah memperlihatkan iman yang berasaskan pembebasan mereka yang dahsyat dari perhambaan, nescaya mereka segera menyeberangi sungai Yordan dan masuk ke Tanah Perjanjian. Rintangan pertama mereka sesudah itu ialah rintangan yang sama yang kemudian dihadapi Yosua. Setelah empat puluh tahun, Israel secara harfiah keluar dari padang belantara menuju Tanah Perjanjian, dan Yerikho merupakan langkah pertama mereka, dan hal itu berdiri sebagai lambang kuasa Allah kepada keselamatan bagi setiap orang yang percaya. Yerikho juga merupakan lambang pekerjaan yang harus dihadapi oleh gerakan Millerite pada tahun 1863, tetapi mereka berundur kembali ke padang belantara. Perlambangan Elia berhubungan secara langsung dengan perlambangan Yerikho, dan adalah berguna untuk mempertimbangkan hubungan sejarah Elia dengan 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.

> Maka segala perbuatan Omri yang selebihnya, yang dilakukannya, dan keperkasaannya yang ditunjukkannya, bukankah semuanya itu tertulis dalam kitab tawarikh raja-raja Israel? Lalu Omri mendapat perhentian bersama nenek moyangnya, dan dikuburkan di Samaria; maka Ahab, anaknya, memerintah menggantikannya. Dan pada tahun ketiga puluh delapan pemerintahan Asa, raja Yehuda, mulailah Ahab anak Omri memerintah atas Israel; dan Ahab anak Omri memerintah atas Israel di Samaria dua puluh dua tahun lamanya. Dan Ahab anak Omri melakukan apa yang jahat di mata TUHAN, lebih daripada semua orang yang mendahuluinya. Dan terjadilah, seolah-olah memandang ringan baginya untuk hidup dalam dosa-dosa Yerobeam anak Nebat, ia mengambil Izebel, anak perempuan Etbaal, raja orang Sidon, menjadi isterinya, lalu pergi beribadah kepada Baal dan sujud menyembah kepadanya. Dan ia mendirikan mezbah bagi Baal di kuil Baal yang telah dibangunnya di Samaria. Dan Ahab membuat tiang berhala; dan Ahab melakukan lebih banyak lagi untuk membangkitkan murka TUHAN, Allah Israel, daripada semua raja Israel yang telah ada sebelumnya. Pada zamannya Hiel, orang Betel itu, membangun Yerikho; ia meletakkan dasarnya dengan Abiram, anak sulungnya, dan memasang pintu-pintu gerbangnya dengan Segub, anaknya yang bungsu, sesuai dengan firman TUHAN yang telah diucapkan-Nya dengan perantaraan Yosua bin Nun. Dan Elia, orang Tisbe, dari antara penduduk Gilead, berkata kepada Ahab: Demi TUHAN, Allah Israel, yang hidup, yang di hadapan-Nya aku berdiri, sesungguhnya tidak akan ada embun atau hujan pada tahun-tahun ini, kecuali menurut perkataanku. 1 Raja-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.

ဆာမယ်လ်တောင်ပေါ်၌ ဧလိယက အာဟပ်နှင့် ယေဇဗေလတို့၏ ဘုရားများကို ဆန့်ကျင်ရင်ဆိုင်ခဲ့သည့် အဖြစ်အပျက်သည်၊ ဣသရေလ မြောက်နိုင်ငံ၏ ခုနစ်မြောက်ဘုရင်ဖြစ်သော သူက “မိမိမတိုင်မီ ရှိခဲ့သမျှ ဣသရေလဘုရင်များထက် သာ၍ ဣသရေလ၏ အရှင် ထာဝရဘုရားကို အမျက်ထွက်စေရန် ပြုခဲ့သည်” ဟု ဖော်ပြထားသည့် သူ၏ ဖောက်ပြန်မှုကို တုံ့ပြန်သောအနေဖြင့် ဖြစ်ပေါ်လာခဲ့သည်။ ထိုစာပိုဒ်တွင် ပါရှိသော ‘provoke’ ဟူသော စကားလုံးသည် တောလည်ရာကျမ်း အခန်း ၁၄ တွင် ဆယ်မြောက် စမ်းသပ်မှုဖြင့် ကိုယ်စားပြုထားသော “ရန်စသောနေ့” ကို ရည်ညွှန်းခြင်းဖြစ်သည်။ အာဟပ်က ဘုရားသခင်ကို ရန်စစေခြင်းသည် တောလည်ရာကျမ်း အခန်း ၁၄ တွင် သူလျှိုဆယ်ယောက်၏ ဆိုးညစ်သော သတင်းပေးချက်ကြောင့် ဖြစ်ပေါ်လာသော စမ်းသပ်မှု ဆယ်ခုအနက် နောက်ဆုံးစမ်းသပ်မှုကို ကိုယ်စားပြုခဲ့သည်။ ထို့ကြောင့် ၎င်းသည် မီလာရိုက် လှုပ်ရှားမှုအတွက် နောက်ဆုံး စမ်းသပ်မှုနှင့် တစ်သိန်းလေးသောင်းလေးထောင်အတွက် နောက်ဆုံး စမ်းသပ်မှုကို ကိုယ်စားပြုသည်။

> 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.

> Oleh itu, sebagaimana Roh Kudus berfirman, Pada hari ini, jika kamu mahu mendengar suara-Nya, janganlah keraskan hatimu, seperti pada masa pemberontakan, pada hari pencobaan di padang gurun. 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.

Dalam “hari pembangkangan” nubuatan yang dilambangkan oleh Ahab, nabi Elia berdoa agar, jika perlu, Allah mendatangkan penghukuman atas Israel, supaya umat-Nya bertobat dari dosa-dosa yang sedang mereka lakukan.

> “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 Israel telah beransur-ansur kehilangan rasa takut dan hormat mereka kepada Tuhan sehingga firman-Nya melalui Yosua tidak lagi mempunyai pengaruh bagi mereka. ‘Pada zamannya [Ahab] Hiel, orang Betel itu, membina Yerikho: ia meletakkan asasnya dengan Abiram, anak sulungnya, dan mendirikan pintu-pintu gerbangnya dengan Segub, anak bongsunya, menurut firman Tuhan, yang telah difirmankan-Nya melalui 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.

> “Nguyana Israel ri mũtũire wa kũgũka-rĩa ũhoro wa Ngai, Eliya agĩtũũra ari mũnabii wa Ngai mwaminifu na wa ma. Ngoro yake ya ũaminifu yarĩ na kĩeha kĩnene mũno o na ũrĩa aroonire atĩ gũtirĩ wĩtĩkio na ũremi wa wendo wa Ngai nĩcio ciarĩ nginya gũtangatanga ciana cia Israel na Ngai, nake agĩcooka akĩhoya atĩ Ngai arokĩrie andũ ake. Nĩamũthaithirie Jehova ndakamareke othe mũno andũ ake arĩa maahĩtĩte, no atĩ nĩ ũhoro wa ciira, angĩkorwo nĩ nginya, aamacookeria kũrĩ kwĩhũũra, na ndakemere mathiĩ nginya mĩhĩrĩga mĩnene kuruta ya mehia, na ũguo nĩmakamũrakarithia nginya aomorie ta ihinda rĩa taifa.”

> “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.’

> “Gaben Uiseno nakfeka ba Eliya atu bá hasa’e ba Ahab ho denúnsia kona-ba Nia juízu sira tanba Israel nia sala sira. Eliya lao kalan no loron to’o nia to’o iha Ahab nia palásiu. Nia la husu atu simu tama, no la hein atu fó anúnsiu formal ba nia. Iha maneira ne’ebé la espera ba Ahab, derepente Eliya hamriik iha liur husi liurai Samaria ne’ebé hakfodak, ho roupa kasar sira ne’ebé baibain profeta sira uza. Nia la husu deskulpa ba nia aparesementu derepente, laiha konvite; maibé, hasae nia liman sira ba lalehan, nia ho solenidade haklaran husi Maromak moris, ne’ebé halo lalehan no rai, kona-ba juízu sira ne’ebé sei mai ba Israel: ‘Tinan hirak ne’e laran sei la iha besik ka udan, maibé tuir hau nia liafuan de’it.’”

> “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.

> “Tshepho eno e tshosang ya dikatlholo tsa Modimo ka ntlha ya dibe tsa Iseraele e ne ya wela kgosi e e tlogetseng tumelo jaaka legadima. O ne a lebega a omeletse ka go gakgamala le poifo; mme pele a ka boa mo go gakgamaleng ga gagwe, Elija, a sa eme go bona phello ya molaetsa wa gagwe, a nyelela ka tshoganyetso fela jaaka a tlile. Tiro ya gagwe e ne e le go bua lefoko la tatlhego le le tswang kwa Modimong, mme a tloga gone fela ka ponyo ya leitlho. Lefoko la gagwe le ne le tswetse matlotlo a legodimo, mme lefoko la gagwe e ne e le lone senotlolo se se ka a bulang gape.” 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.

Israel telah melupakan bahwa Yosua telah dengan tegas memerintahkan mereka untuk tidak bergaul dengan bangsa-bangsa kafir, dan untuk tidak pernah membangun kembali Yerikho. Meskipun peperangan Yerikho merupakan pernyataan yang dahsyat tentang kuasa Allah dan suatu lambang janji Allah untuk menuntun umat-Nya masuk ke Tanah Perjanjian, ada pula dosa, kutuk, dan kelepasan yang berkaitan dengan Yerikho. ‘Dosa’ itu adalah dosa Akhan yang mengingini kekayaan dan pengaruh Yerikho; ‘kutuk’ itu tertuju atas setiap orang yang akan membangun kembali Yerikho; dan perempuan sundal Rahab melambangkan ‘kelepasan’. Akhan menginginkan jubah Babel yang indah itu. Ia menyangka dapat menyembunyikan dosanya, sebagaimana Adam dan Hawa berusaha menyembunyikan dosa mereka dengan pakaian dari daun ara. Akhan menginginkan kemakmuran yang dilambangkan oleh Yerikho, dan ia ingin bersekutu dengan Babel.

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.

Jerikho e bewa e le sesupo sa tiro ya go rwala molaetsa wa moengele wa boraro go o isa mo lefatsheng, mme gape e na le tlhagiso malebana le boleo jwa go rata le go ikanya lefatshe. Sesupo sa Jerikho gape se na le phutso kgatlhanong le go aga Jerikho sesha, mme Rahabe o emela bao ba sa ntseng ba le mo Babelona ba ba tswang mo go yona fa mokgosi o mogolo wa moengele wa boraro o bolelwa.

> “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.

> “Jiwa Elia yang setia itu berdukacita. Kemarahannya bangkit, dan ia cemburu demi kemuliaan Allah. Ia melihat bahwa Israel telah tenggelam dalam kemurtadan yang mengerikan. Dan ketika ia mengingat perkara-perkara besar yang telah Allah kerjakan bagi mereka, ia diliputi dukacita dan keheranan. Namun semuanya itu telah dilupakan oleh sebagian besar bangsa itu. Ia datang menghadap Tuhan, dan dengan jiwanya yang diremas oleh penderitaan batin, ia memohon agar Ia menyelamatkan umat-Nya, sekalipun harus melalui hukuman-hukuman. Ia memohon kepada Allah agar menahan embun dan hujan dari umat-Nya yang tidak tahu berterima kasih, yakni perbendaharaan langit, supaya Israel yang murtad itu memandang sia-sia kepada ilah-ilah mereka, berhala-berhala mereka dari emas, kayu, dan batu, matahari, bulan, dan bintang-bintang, untuk menyirami dan menyuburkan bumi, serta membuatnya menghasilkan dengan berlimpah. Tuhan memberitahukan kepada Elia bahwa Ia telah mendengar doanya dan akan menahan embun dan hujan dari umat-Nya sampai mereka berbalik kepada-Nya dengan pertobatan.”

> “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.

> “Tuhan telah secara khusus menjaga umat-Nya daripada bergaul campur dengan bangsa-bangsa penyembah berhala di sekeliling mereka, supaya hati mereka tidak diperdayakan oleh rimba-rimba keramat dan tempat-tempat suci, kuil-kuil dan mezbah-mezbah yang diatur dengan cara yang paling mewah dan memikat untuk menyesatkan pancaindera sehingga Tuhan tersingkir daripada fikiran umat itu.

> “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.’

> “Kota Yerikho telah dikhususkan kepada penyembahan berhala yang paling melampau. Penduduknya sangat kaya, tetapi segala kekayaan yang telah diberikan Allah kepada mereka dianggap sebagai pemberian ilah-ilah mereka. Mereka mempunyai emas dan perak dengan kelimpahan; namun, seperti orang-orang sebelum Air Bah, mereka telah rosak akhlak dan menghujat, serta menghina dan membangkitkan murka Allah semesta langit melalui perbuatan-perbuatan jahat mereka. Penghakiman Allah telah dibangkitkan terhadap Yerikho. Kota itu merupakan sebuah kubu pertahanan yang kuat. Namun Panglima bala tentera Tuhan sendiri datang dari syurga untuk memimpin bala tentera syurga dalam serangan terhadap kota itu. Malaikat-malaikat Allah memegang tembok-tembok besar itu lalu merobohkannya ke tanah. Allah telah berfirman bahawa kota Yerikho harus menjadi terkutuk dan bahawa semuanya harus binasa kecuali Rahab dan seisi rumahnya. Mereka ini harus diselamatkan kerana kemurahan yang telah ditunjukkan Rahab kepada utusan-utusan Tuhan. Firman Tuhan kepada bangsa itu ialah: ‘Dan kamu, jagalah dirimu benar-benar daripada barang yang terkutuk itu, supaya jangan kamu sendiri menjadi terkutuk, apabila kamu mengambil daripada barang yang terkutuk itu, lalu menjadikan perkhemahan Israel suatu kutuk, dan mendatangkan kesusahan ke atasnya.’ ‘Maka Yosua menyuruh mereka bersumpah pada waktu itu, katanya, Terkutuklah orang di hadapan Tuhan yang bangkit dan membina kota Yerikho ini: dengan anak sulungnya ia akan meletakkan dasarnya, dan dengan anak bongsunya ia akan memasang pintu-pintu gerbangnya.’”

> “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.

> “Imana yari yitondeye cyane ku birebana na Yeriko, kugira ngo abantu batanyurishwa n’ibintu abaturage bayo basengaga maze imitima yabo igateshuka ikava ku Mana. Yarindiye ubwoko bwayo ibategekesha amategeko akomeye kandi asobanutse; nyamara, nubwo hari itegeko rikomeye ryatanzwe n’Imana binyuze mu kanwa ka Yosuwa, Akani yatinyutse kurirengaho. Umururumba we watumye afata ku butunzi Imana yari yaramubujije gukoraho, kuko umuvumo w’Imana wari kuri bwo. Kandi kubera icyaha cy’uyu muntu, Isirayeli y’Imana yabaye nk’amazi imbere y’abanzi bayo.”

> “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.’

> “Joshua dan para tua-tua Israel berada dalam kesesakan yang besar. Mereka sujud di hadapan tabut Allah dengan kerendahan diri yang paling hina, karena TUHAN murka terhadap umat-Nya. Mereka berdoa dan menangis di hadapan Allah. TUHAN berfirman kepada Joshua: ‘Bangunlah; mengapa engkau rebah demikian dengan mukamu sampai ke tanah? Israel telah berdosa, dan mereka juga telah melanggar perjanjian-Ku yang Kuperintahkan kepada mereka; karena mereka bahkan telah mengambil dari barang yang terkutuk, dan juga telah mencuri, dan juga telah berlaku dusta, dan mereka bahkan telah menaruhnya di antara barang-barang mereka sendiri. Sebab itu orang Israel tidak dapat bertahan di hadapan musuh-musuh mereka, melainkan berbalik membelakangi musuh-musuh mereka, karena mereka telah menjadi terkutuk; dan Aku tidak akan menyertai kamu lagi, kecuali kamu memusnahkan yang terkutuk itu dari 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.

> “Ndzi kombisiwile leswaku Xikwembu Xikwembu xi kombisa laha ndlela leyi Xi langutaka xidyoho ha yona exikarhi ka lava tivulaka leswaku i vanhu va xona lava hlayisaka swileriso swa xona. Lava Xi va xiximeke hi ndlela yo hlawuleka hi ku vona ku kombisiwa lokukulu ka matimba ya xona, ku fana ni Israyele wa khale, kutani hambiloko swi ri tano va ha nga tikarhati ku nyadza swiletelo swa xona leswi vuriweke erivaleni, va ta va swilo swa vukarhi bya xona. Xi lava ku dyondzisa vanhu va xona leswaku ku nga yingiseli ni xidyoho swi Xi khunguvanyisa ngopfu swinene naswona a swi fanelanga ku tekiwa hi ku olova.” 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.

သေရိခေါ၏အကြောင်းအရာတွင် ဆိုးညစ်၍ ချမ်းသာကြွယ်ဝသော မြို့တော်၏ ထင်မြင်ရသော အင်အားနှင့် ဘုန်းအသရေကို မယုံကြည်ရမည်ဟူသော သတိပေးချက် ပါဝင်သည်။ ကျမ်းစာဗျာဒိတ်ပရောဖက်ပြုချက်၌ “မြို့” သည် နိုင်ငံတော်တစ်ရပ်ကို ဆိုလိုပြီး၊ အာခန်သည် ဗာဗုလုန်အဝတ်တစ်ထည်ကို ယူခဲ့သည်။ ပရောဖက်ပြုသဘောအရ အဝတ်သည် စရိုက်လက္ခဏာကို ကိုယ်စားပြုသဖြင့် “နောက်ဆုံးသောနေ့ရက်များ” ၌ အာခန်က ဗာဗုလုန်အဝတ်ကို ဝှက်ထားခြင်းသည် ဝိညာဉ်ရေးရာ ဗာဗုလုန်၏ စရိုက်လက္ခဏာကို ပိုင်ဆိုင်လိုသော လျှို့ဝှက်ဆန္ဒကို ကိုယ်စားပြုသည်။ ဝိညာဉ်ရေးရာ ဗာဗုလုန်၏ စရိုက်လက္ခဏာ သို့မဟုတ် ပုံသဏ္ဍာန်သည်ပင် အမေရိကန်ပြည်ထောင်စုက ဘုရားကျောင်းနှင့် နိုင်ငံတော်ကို ပေါင်းစည်းသောအခါ လိုလားတပ်မက်သည့် အရာဖြစ်သည်။

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.

Dɔ nɔjɛm bɛn ni a e tumi yɛ sɛ wɔbɛfrɛ Millerite kuw no mmerante no akɔ Ɔman Mu Ko no mu, na wɔhuu ahokyere a ahyehyɛde ho hia no, kuw no animfoɔ no de wɔn ho kɔhyɛɛ mmara mu nkitahodiɛ a ɛwɔ ɔman a ɛyɛ adefoɔ a wɔnsɛ sɛ wɔda ho adi sɛ wɔde wɔn ho bɛfra no mu da no. Mpo saa ɔman a ɛyɛ adefoɔ no Mmara Titire no ankasa hyehyɛɛ no sɛ, ɛnyɛ da biara na ɛho hia sɛ asɔre bi ne ɔman no nya abusuabɔ. Na asɔredwumakuw ahorow bi wɔ hɔ wɔ Millerite bere no mu a ɛda so wɔ hɔ nnɛ; saa kuw no mu binom nkaa wɔn ho da kɔhyɛɛ mmara mu abusuabɔ no mu ne United States aban no, na wɔn paw a wɔpaw sɛ wɔrenhyehyɛ saa abusuabɔ no, ansiw wɔn kwan wɔ ɔkwan biara so sɛ wɔbɛhyehyɛ wɔn asɔre ahorow no.

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.

សូម្បីតែយូរបន្ទាប់ពីយ៉ូស្វេបានប្រយុទ្ធក្នុងសង្គ្រាមយេរីខូ នៅសម័យអាហាប់ ការព្រមានទាំងអស់អំពីការបោះបង់សេចក្តីជំនឿរបស់អាខាន និងអំពីការបំផ្លាញយេរីខូ ត្រូវបានប្រជាជនក្បត់សាសនារបស់ព្រះភ្លេចបាត់អស់ហើយ។ អេលីយ៉ាបានអធិស្ឋានដល់ព្រះ ដោយទូលសូមថា បើចាំបាច់ សូមឲ្យការវិនិច្ឆ័យទោសរបស់ព្រះត្រូវបានអនុវត្ត ដើម្បីនាំប្រជាជនរបស់ទ្រង់ឲ្យប្រែចិត្ត។ នៅពេលម៉ាឡាគីកត់ត្រាពាក្យចុងក្រោយនៃព្រះគម្ពីរសញ្ញាចាស់ សេចក្តីសន្យាត្រូវបានដាក់ស្ថិតនៅក្នុងបរិបទនៃព្រះអម្ចាស់ដែលវាយប្រហារពិភពលោកដោយបណ្ដាសា។ បណ្ដាសាដែលពាក់ព័ន្ធនឹងយេរីខូ គឺស្ថិតលើមនុស្សណាក៏ដោយដែលនឹងសង់យេរីខូឡើងវិញ។ បណ្ដាសានោះស្ថិតលើអ្នកណាក៏ដោយដែល ដូចអាខាន ប្រាថ្នាចង់ទុកចិត្តលើទ្រព្យសម្បត្តិ និងភាពសម្បូរបែបដែលពាក់ព័ន្ធនឹងយេរីខូ។ «អំពើបាប» របស់អាខាន តំណាងឲ្យបំណងប្រាថ្នាខាងក្នុងដ៏លាក់កំបាំង ដែលមិនទាន់បានញែកជាបរិសុទ្ធ ក្នុងការចង់ស្លៀកពាក់អាវបាប៊ីឡូន។ «បណ្ដាសា» នោះ គឺសម្រាប់កិច្ចការនៃការប្រព្រឹត្តតាមបំណងប្រាថ្នាខាងក្នុងទាំងនោះ។

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.

Хан Миллер-ын захиа нь өөрийн цаг үедээ Елиа-гийн захиа байсан бөгөөд Иргэний дайн нь Елиа-гийн захиаг дагалдан ирдэг шүүлтүүдийг төлөөлж байв. Иргэний дайны ид үеэр, 1863 онд, Миллерит Адвентизм Иерихо-г дахин босгосон бөгөөд үүнийг Иошуа-гийн ийм үйл хийсэн аливаа хүний дээр тунхагласан хараалын дэлгэрэнгүй нь гэрчилдэг.

> 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.

> Lalu Yosua mengutuki mereka pada waktu itu, katanya, “Terkutuklah di hadapan TUHAN orang yang bangkit dan membangun kembali kota Yerikho ini; dengan anak sulungnya ia akan meletakkan dasarnya, dan dengan anak bungsunya ia akan mendirikan pintu-pintu gerbangnya.” 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.

Lehoko la “adjured” taelong ea Joshua ke kano le thohako ka bobeli. O rohakoe haeba o tlōla taelo ea Joshua, ’me o hlohonolofatsoe haeba o boloka kano. Lentsoe le fetoletsoeng e le “adjured” le boetse le fetoleloa e le “ka makhetlo a supileng” ho Levitike mashome a mabeli a metso e tšeletseng. Kano le thohako ea Moshe, joalokaha Daniele a e bolela khaolong ea borobong, li hokahane le ho hahoa bocha ha Jeriko.

> 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.

> Bahkan seluruh Israel telah melanggar hukum-Mu dengan berpaling, sehingga mereka tidak menaati suara-Mu; sebab itu kutuk telah dicurahkan ke atas kami, dan sumpah yang tertulis dalam Taurat Musa, hamba Allah, karena kami telah berdosa terhadap Dia. 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.

Sister White tiawi, “Pathianin Jericho lam chu a ngaihtuah taka a ngaihsak hle a, a chhunga mite’n an biak tawh thilte hmangin mipuite thinlung an lo hruai bo a, an thinlungte chu Pathian laka an lo pêng loh nan.” Pathian chu Jericho tihchhiatna a tihlawhtlingnaah a ngaihtuah taka a ngaihsak hle a; chuvangin Achan hmanga entirna vaukhanna chu a ziak dahnaah pawh a ngaihtuah taka a ngaihsak hle. Jericho siam thar lehna nêna inzawm chiat hremna thu a ziahnaah a fimkhur hle a, chu bakah chuan kulh bangte tih tla theihna atâna Pathianin hman remruat dan pawh a chiang taka a sawi bawk.

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.

Yeso ndiŵe nadi, monga Kapiteni wa gulu la Yehova, amene analangiza angelo kuti agwetse makoma a Yeriko; ndipo m’Mawu a Mulungu mulibe chimene chimachitika mwangozi. Koma pa nkhani imeneyi, mnenerikazi akutiuza kuti, “Mulungu anali wosamala kwambiri pa nkhani ya Yeriko.” Kwa masiku asanu ndi awiri likasa linanyamulidwa kuzungulira mzindawo, ndipo m’ulosi tsiku limodzi ndi chaka chimodzi. Mfundo imeneyo inalembedwa pachiyambi cha zaka makumi anayi za kuyendayenda m’chipululu, ndipo kumapeto kwa zaka makumi anayi zimenezo anazungulira Yeriko kwa masiku asanu ndi awiri.

> 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.

> Selepas bilangan hari ketika kamu mengintai negeri itu, iaitu empat puluh hari, setiap hari dihitung sebagai satu tahun, kamu akan menanggung kesalahanmu, iaitu empat puluh tahun, dan kamu akan mengetahui pelanggaran janji-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.

Ahusɛnnanson nson no, wɔde adaka no twaa kurow no ho hyiae, na da a ɛto so nson no wɔde no twaa kurow no ho “mprɛnson.” Eyi ma adansefo nkɔmhyɛ mmienu a ɛkyerɛ sɛ Yeriko wɔ abusuabɔ ne Mose ntam a ɛfa “mprɛnson” ho no. Onyankopɔn apam mu nkurɔfo yɛ asɔfo, na asɔfo nson hyɛn ntorobɛnto nson.

> 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.

> Lwena pe, ningi bu mawe ya moyo, mwajengwa kuwa nyumba ya rohoni, ukuhani mtakatifu, ili kutoa dhabihu za rohoni, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 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.

Ibimpi gisobanura ubutumwa bwo kuburira, cyangwa urubanza, cyangwa ihamagara ryo guteranira kwera, bitewe n’aho kivugwa. Mu minsi y’imperuka impanda igomba kuvuzwa n’abarinzi, nk’uko yavuzwe n’Abamillerite mu mateka yabo. Abatambyi bashushanya abarinzi bari ku nkike za Siyoni bavugiriza impanda, baburira ubwoko bw’Imana iby’urubanza rugiye kuza, kandi icyarimwe bahamagarira abo bantu nyene guteranira kwera.

> 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.

> Pu imbekel nga dǝ Zion, jǝr nteŋe na mǝŋgǎ’ ǎ Ngwǝn-nyu mǝ ŋkǝr-nyu nǎ zǝm; bǝnǝ bǝsǝ bǎ nshǝm bǝ yǝghǝl nteh, shǝm nda’a Ngwǝn à tsǝ, nda’a a mǝ́ntǝ a kǝfǝ … Pu imbekel nga dǝ Zion, santifia nǎ’ njaŋ, lǝnǝ mǝsǝŋgǝ mǝ njəp: Kuŋ bǝnǝ, santifia mǝsǝŋgǝ, suŋ bǝfǝm, kuŋ bǎnǎ’ bǎ tsǝt, nǎ bǎ bǝ nyam mbǎŋ: mǝntuŋ nǎ pu’ǝ ntǝghǝ dǝ ŋgwɔŋ-nyu, nǎ nyǎrǝ ntǝghǝ dǝ ndap-nyu. Mǝpristi, bǎ lǝn mǝsǝvǝr ya Ngwǝn, bǝ lǝŋ nǎ mǝtǎrǝ mǝ ntam ntǝrǝk nǎ altar, bǝgǝ bǝ yuwǝ nte, Yǝm bǝnǝ-nyu nsha, O Ngwǝn, kǝ ǎ nyiŋǝ mǝlǝm mǝ-nyu mǝ bǎshǝm, mǝ bǎhǝn bǝ yǝfǝr bǝwo: ndǝ shǝ mǝ bǝ gǝ yuwǝ nte mǝ ntam bǝnǝ, God wǝ bǝwo a dǝ wo? Joel 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!

သံပုရာသတင်းစကားသည် ဧလိယသတင်းစကားပင် ဖြစ်သည်။ ယောရှု အခန်းကြီး ၆ တွင် “ခုနစ်” ဟူသောစကားလုံးကို အသုံးပြုထားသမျှ အမျိုးမျိုးသောနေရာအားလုံးသည်၊ လေဝိကျမ်း ၂၆ တွင် “ခုနစ်ကြိမ်” ဟု ဘာသာပြန်ထားသော စကားလုံးနှင့် တူညီသောစကားလုံး သို့မဟုတ် ထိုစကားလုံးမှ ဆင်းသက်လာသော ဆက်နွယ်သည့်ပုံစံတစ်ရပ်ပင် ဖြစ်သည်။ သို့ရာတွင် လာအိုဒိကေယာ ဘာသာရေးသိပ္ပံပညာရှင်များက ဖြန့်ဝေပေးနေသော ဒဏ္ဍာရီဆန်သည့် အယူအဆပေါင်းစုံက၊ လေဝိကျမ်း ၂၆ တွင် “ခုနစ်ကြိမ်” ဟု ဘာသာပြန်ထားသော စကားလုံးသည် အာဏာ၏ ပြည့်စုံမှု၊ သို့မဟုတ် ပြည့်ဝစုံလင်မှု၊ သို့မဟုတ် မီလာသည် “ခုနစ်ကြိမ်” ဟု ဘာသာပြန်ထားသော စကားလုံးတွင် ကိန်းဂဏန်းတန်ဖိုးရှိကြောင်း မှန်ကန်စွာ အသုံးချခဲ့သည်ကို ငြင်းဆိုသော သူတို့၏ မိုက်မဲသည့် အယူကို ပုံစံမျိုးစုံဖြင့် ဖုံးကွယ်ဖော်ပြထားခြင်းသာ ဖြစ်သည်ဟု ဆိုကြသည်။ ယဇ်ပုရောဟိတ်များသည် လူတို့ကို မြို့ပတ်လည်သို့ ခုနစ်ကြိမ် လှည့်လည်စေခဲ့ကြသည်၊ ယေရိခေါမြို့ကို “ပြည့်စုံစွာ” သို့မဟုတ် “ပြည့်ဝစွာ” ပတ်လည်လှည့်ခိုင်းခဲ့ကြခြင်း မဟုတ်ပေ။ “ခုနစ်ကြိမ်” ဟု ဘာသာပြန်ထားသော စကားလုံးသည် ကိန်းဂဏန်းတန်ဖိုးကို ကိုယ်စားပြုသည်။

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.

Di Jerikho, tatkala umat itu bersorak, hal itu melambangkan seruan nyaring dari seratus empat puluh empat ribu, yang terpotong dari gunung tanpa tangan dalam Daniel pasal dua, yang menghantam dan meremukkan patung itu.

> 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.

> Dan dalam zaman raja-raja ini, Allah semesta langit akan mendirikan suatu kerajaan yang tidak akan binasa untuk selama-lamanya; dan kerajaan itu tidak akan diserahkan kepada bangsa lain, melainkan akan meremukkan dan menghabisi segala kerajaan ini, dan kerajaan itu akan tetap berdiri untuk selama-lamanya. Oleh sebab tuanku melihat bahwa sebuah batu terungkit dari gunung dengan tidak memakai tangan, dan bahwa batu itu meremukkan besi, tembaga, tanah liat, perak, dan emas, maka Allah yang Mahabesar telah memberitahukan kepada raja apa yang akan terjadi kelak; dan mimpi itu adalah pasti, dan tafsirnya teguh. 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.

Tuhan dengan teliti menyenaraikan logam-logam berharga yang terdapat di Yerikho sebagai emas, perak, tembaga dan besi. Secara nubuat, tanah liat melambangkan umat Tuhan sebagaimana dilambangkan oleh Rahab. Yerikho melambangkan pengakhiran semua kerajaan duniawi pada masa seruan nyaring oleh seratus empat puluh empat ribu.

> 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.

> Le sili le golide lihlomelo tekwethusi nensimbi kungcweliselwe iNkhosi; kutangena emnothweni weNkhosi. Joshuwa 6:19.

Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.

Yerikho e emela mosebetsi oa ho hapa Naha e Tšepisitsoeng, e leng setšoantšo sa mosebetsi oa motsamao o moholo oa lengeloi la boraro. Mosebetsi oo o akarelletsa temoso, thohako, le pholoso ea ba ka ntle ho boprista, joalokaha ho emetsoe ke seotsoa, Rahaba.

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.

Mokutlo wa seporofeto wa Joshua o ile wa phethagala hamorao mehleng ya Ahaba le Elia. Mokutlo wo o bego o le kgahlanong le go aga Jeriko lefsa o be o na le ponelopele e itšego ya gore monna yo a dirago bjalo o tla lahlegelwa ke morwa wa gagwe yo monyenyane ge a hloma dikgoro tša Jeriko, gomme o tla lahlegelwa ke morwa wa gagwe yo mogolo ge a bea metheo ya yona. Mehleng ya Elia, Hiele wa Bethele o ile a phethagatša seporofeto seo, gomme morwa wa gagwe yo monyenyane o ile a hwa ge a hloma dikgoro, gomme morwa wa gagwe yo mogolo o ile a hwa ge a bea metheo. “Mokutlo” wo o amanago le molaetša wa Elia o ile wa emelwa ke modiro wa go aga Jeriko lefsa.

> 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.

> Lihatlah, Aku akan mengutus kepadamu nabi Elia sebelum datangnya hari TUHAN yang besar dan dahsyat itu: Dan ia akan membalikkan hati bapa-bapa kepada anak-anak, dan hati anak-anak kepada bapa-bapa mereka, supaya Aku jangan datang dan memukul bumi dengan kutuk. 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.

Kotinhlao kan Millerite history a thawk kârna nei Miller-a Elijah thuchah chu Joshua-in a sawi lawk a, chu kotinhlao chu Elijah leh Ahab hunah a thleng famkim a ni.

> 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.

> Pada zamannya Hiel, orang Betel itu, membangun Yerikho; ia meletakkan dasarnya dengan Abiram, anaknya yang sulung, dan mendirikan pintu-pintu gerbangnya dengan Segub, anaknya yang bungsu, sesuai dengan firman Tuhan, yang telah difirmankan-Nya dengan perantaraan Yosua bin Nun. 1 Raja-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.

Kutuk pembinaan semula Yerikho tidak dapat dipisahkan daripada penyataan kuasa yang Allah nyatakan ketika meruntuhkan tembok-tembok Yerikho. Sister White berkata, “Mereka yang telah Dia hormati secara khusus dengan menyaksikan pernyataan-pernyataan luar biasa kuasa-Nya, sebagaimana Israel purba, namun kemudian tetap berani mengabaikan petunjuk-Nya yang jelas, akan menjadi sasaran murka-Nya.” Kaum Millerit baru sahaja mengambil bahagian dalam penyataan kuasa Allah yang memuncak dengan Seruan Tengah Malam, namun mereka menolak sumpah Musa tentang tujuh masa yang juga dikenal pasti oleh Daniel sebagai kutuk 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.

Mabitso ke sesupo sa semelo Lentsoeng la Molimo, ’me lebitso la monna ea ileng a aha Jeriko hape, hammoho le mabitso a mora oa hae e moholo le oa hae e monyenyane, a fana ka leseli le leholo. Hiele e bolela Molimo ea phelang oa matla, ’me e fana ka maikutlo a hore Hiele e ne e le molateli oa Molimo ea phelang. Taba ea hore o tsejoa e le Mobethele e mo amahanya le kereke. Abirame, letsibolo la hae, e bolela ntat’a bophahamo, ka kutloisiso ea ho phahamisoa le ho phahamisetsoa holimo. Mora oa hae e monyenyane, Segube, o bolela ea phahameng, le ho phahamisa le ho phahamisetsa holimo. Mabitso ana a mararo kaofela a emela likarolo tsa semelo sa Molimo, empa moelelong oa boprofeta boo a ileng a bo phethahatsa, a emela monna ea neng a iphahamisetsa le ho ikakatlela ka holimo ho Molimo o Matla ’Ohle ea neng a theotse Jeriko. “Heke” boprofeteng e emela kereke.

> “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.

> “Katak orang kechak baya percaya, rumah Allah di dunya tok meh pintu serega. Lagu puji-pujian, doa, jaku-jaku ti disebut ulih wakil-wakil Kristus, nya meh alat ti udah ditetapka Allah kena nyediaka sida nembiak ungkup gerija di atas, ungkup penyembah ti lebih tinggi nya, ke dalam iya nadai bisi barang ti ngotorka ulih tama.” 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.

Permulaan pekerjaan untuk memulai sebuah jemaat bermula pada tahun 1860, sebagaimana disaksikan oleh para sejarawan Advent seperti Arthur White, cucu 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.

> “ဟိန် အယ်လင် ဝှိုက်သည် အသင်းတော်၏လုပ်ငန်းကို စီမံခန့်ခွဲရာ၌ စနစ်တကျရှိရန် လိုအပ်ကြောင်းကို (Early Writings, 97–104 ကိုကြည့်ပါ) အတော်အတန် ရေးသားပြီး ထုတ်ဝေထားခဲ့သကဲ့သို့၊ ဂျိမ်းစ် ဝှိုက်ကလည်း ဟောပြောချက်များနှင့် Review ဆောင်းပါးများအားဖြင့် ယုံကြည်သူများ၏ရှေ့၌ ဤလိုအပ်ချက်ကို အစဉ်ထားရှိခဲ့သော်လည်း၊ အသင်းတော်သည် လှုပ်ရှားဆောင်ရွက်ရန် နှေးကွေးနေခဲ့သည်။ ယေဘုယျသဘောဖြင့် တင်ပြထားခဲ့သည့်အရာကို ကောင်းစွာ လက်ခံခဲ့ကြသော်လည်း၊ ယင်းကို တည်ဆောက်မှုရှိသော အရာတစ်ခုအဖြစ် အကောင်အထည်ဖော်ရန် ရောက်လာသောအခါ၊ ခုခံကန့်ကွက်မှုနှင့် ဆန့်ကျင်မှုတို့ ပေါ်ပေါက်လာခဲ့သည်။ ဖေဖော်ဝါရီလ၌ ဂျိမ်းစ် ဝှိုက်၏ တိုတောင်းသော ဆောင်းပါးများသည် အလျစ်လျူရှု၍ ငြိမ်သက်ကျေနပ်နေသူ အနည်းငယ်မကကို နှိုးဆော်ခဲ့ပြီး၊ ယခုအခါ အလွန်များစွာသော စကားများကို ပြောဆိုလျက်ရှိကြသည်။”

> “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, yang bekerja bersama White di Michigan, ialah orang pertama yang memberikan respons. Kata-katanya bersifat afirmatif, namun defensif:

> “‘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.’

> “‘Ada seorang berkata, jika kamu berorganisasi supaya dapat memiliki harta menurut hukum, kamu akan menjadi bagian dari Babel. Tidak; saya memahami bahwa ada perbedaan yang sangat besar antara kita berada dalam suatu kedudukan sehingga kita dapat melindungi harta kita menurut hukum dan menggunakan hukum untuk melindungi serta memaksakan pandangan-pandangan keagamaan kita. Jika salah untuk melindungi harta gereja, mengapa tidak salah bagi individu-individu untuk memiliki harta apa pun secara sah?—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 ninu Review ti parí ìtẹ̀síwájú rẹ̀, ní fífi ọ̀ràn àìní ìṣètò fún iṣẹ́ ìtẹ̀wé síwájú ìjọ pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí pé, ‘Bí ẹnikẹ́ni bá tako àwọn àbá wa, ṣé wọn yóò jọ̀wọ́ kọ ètò kan tí àwa gẹ́gẹ́ bí ènìyàn kan lè fi ṣiṣẹ́?’—Ibid., February 23, 1860. Òjíṣẹ́ àkọ́kọ́ tí ń ṣiṣẹ́ ní pápá láti dáhùn ni R. F. Cottrell, akọ̀wé alájọṣepọ̀ alágbára kan ti Review. Ìfèsì rẹ̀ lẹ́sẹ̀kẹsẹ̀ jẹ́ ti ìkọ̀sílẹ̀ pátápátá:”

> “‘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.

> “‘Umonna White arịọla ụmụnna ka ha kwuo okwu gbasara atụmatụ ya iji chekwaa ihe onwunwe nke chọọchị. Amaghị m kpọmkwem ihe usoro ọ na-ezube n’aro a, ma aghọtara m na ọ bụ ka e debanye anyị dịka òtù okpukpe n’okpuru iwu. Maka onwe m, echere m na ọ ga-abụ ihe na-ezighị ezi ‘ime ka anyị nweta aha,’ n’ihi na nke ahụ dị n’ọkpụkpụ ntọala Babilọn. Echeghị m na Chineke ga-anabata ya.—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 ulianza juhudi yake ya kuwa kanisa mwaka wa 1860, na kanisa linawakilishwa na “lango”. Ellen White anasema hivi kuhusu mwaka wa 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.

> “Ka 1860 lehu le ile la tšela moeli oa lehae la rona, ’me la roba lekala le lenyenyane ka ho fetisisa la sefate sa lelapa la rona. Herbert e monyenyane, ea hlahileng ka la 20 Loetse 1860, o ile a shoa ka la 14 Tšitoe selemong sona seo.” 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.

Pada tahun 1863, keluarga White juga kehilangan putra sulung mereka. Setelah bermain dan tubuhnya menjadi terlalu panas, ia masuk ke ruangan tempat bagan-bagan kain dipersiapkan lalu tidur sejenak di atas beberapa kain lembap yang digunakan dalam persiapan bagan-bagan itu. Bagan tahun 1843 dan 1850 melambangkan dasar-dasar gerakan Millerit. Bagan yang dibuat pada tahun 1863 melambangkan penolakan terhadap “tujuh masa” dari Imamat dua puluh enam sebagaimana sebelumnya digambarkan pada dua loh Habakuk. Bagan itu menyajikan suatu pekabaran dasar yang 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:

> “Ka Labohlano la la 27 Pulungoana [1863], ha batsoali ba fihla Topsham, ba ile ba fumana bara ba bona ba bararo le Adelia ba ba emetse seteišeneng. Kaofela ha bona ba ne ba bonahala ba phetse hantle, haese Henry, ea neng a tšoeroe ke sefuba. Empa ka Labobeli le latelang, la 1 Tšitoe, Henry o ne a kula hampe ka nyumonia. Lilemo hamorao, Willie, ngoan’abo e monyenyane ka ho fetisisa, o ile a boela a hlophisa pale ena ka tsela ena:”

> ‘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.

> ‘Bongwë bja batswadi ba bona, Henry le Edson, ba hlokometšwe ke Ngwanešu Howland, ba be ba swaregile kudu ka go manega ditšhate godimo ga lešela, di lokišeditšwe thekišo. Ba be ba šoma mo moagong wa lebenkele wo o hirilwego, e ka bago boloko e tee go tloga legaeng la ba Howland. Mafelelong ba ile ba hwetša khutšo ya matšatši a sego kae ge ba be ba letetše gore ditšhate di romelwe go tšwa Boston.... Ge a boa go tšwa go sepelo se setelele kgauswi le noka, yena [Henry] a robala ka go se nagane godimo ga mašela a sego kae a meetse ao a bego a dirišwa go thekga ditšhate tša pampiri. Phefo e tonya e be e foka e tsena ka lefasetere leo le bulegilego. Go hloka šedi mo go ile gwa feleletša ka go swarwa ke sefuba se šoro.’” 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.

Ka 1863, mokhatlo oa Millerite o ile oa fela ka ho thehoa ha kereke le ho lahloa ha linnete tsa motheo tse neng li emetsoe holim’a litafole tse peli tsa Habakkuk. Moeta-pele ea ka sehloohong, joalokaha a ne a tšoantšetsoa ke Hiele oa Bethele, o ne a se a qalile mosebetsi oa ho emisa liheke ka 1860, ’me a lahleheloa ke mora oa hae e monyenyane ka lebaka la ho etsa joalo. Ka 1863, lichate tsa bohata tsa fetoha sebaka sa phomolo moo mora e moholo oa Hiele a ileng a robala teng. O ile a tšoaroa ke serame ’me a shoa selemong sona seo. Lefu la hae le ne le amana ka kotloloho le ho robala holim’a lichate tseo tse neng li ntse li hlahisoa ka nako eo. Empa chate e neng e hlahisoa ka 1863 e ne e le ea bohata, e leng khopi ea motheo oo Elia, ea emeloang ke Miller, a neng a o tsosolositse.

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.

Taelo ya Joshua malebana le go aga Jeriko gape e ile ya hlaloswa ka lefoko le le reng “ikana ka thata.” Le emela kano le phutso, e bile ke lone lefoko leo le ranotsweng jaaka “ga supa” mo go Lefitiko 26. Ke phutso e e tsamayang le molaetsa wa ga Elija, mme phutso eo e ne ya diragadiwa ka 1860 le 1863 fa Adventisime ya Millerite e ne e aga Jeriko gape ka go tlhama kereke ya semolao le ka go gana leje la kgopiso la ga Miller. Hiele e ne e le Mobethele, ka jalo go gatelela ka boporofeti tiro ya ga Hiele ya go aga Jeriko gape, e le tiro ya go aga kereke.

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.”

“คำสาป” ของโยชูวาได้ถูกประกาศขึ้นควบคู่กับเรื่องราวของการศึกที่เมืองเยรีโค ซึ่งเป็นศึกที่ไม่อาจเล่าได้โดยปราศจากการกล่าวถึง “เจ็ดครั้ง” ซ้ำแล้วซ้ำเล่า

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.

Pada tahun 1863, pekabaran atau “sumpah” Musa, sebagaimana disampaikan oleh Elia, dan yang diwakili oleh William Miller, menghasilkan suatu “kutuk.” Baik pekabaran Musa maupun pekerjaan Elia ditolak. Elia kembali pada tahun 1989, tetapi tidak dipersatukan kembali dengan Musa hingga sesudah 11 September 2001. Informasi itu masih harus dipertahankan, tetapi tidak dapat disangkal.

> “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.

> “Pelayan-pelayan yang tidak disucikan sedang menempatkan diri mereka melawan Allah. Mereka memuji Kristus dan ilah dunia ini dalam satu hembusan yang sama. Sementara secara lahiriah mereka mengaku menerima Kristus, mereka memeluk Barabas, dan dengan perbuatan mereka berkata, ‘Bukan Orang ini, melainkan Barabas.’ Hendaklah semua yang membaca baris-baris ini, berjaga-jaga. Setan telah membanggakan apa yang dapat ia lakukan. Ia mengira dapat membubarkan kesatuan yang didoakan Kristus supaya ada di dalam gereja-Nya. Ia berkata, ‘Aku akan pergi dan menjadi roh dusta untuk menipu mereka yang dapat kutipu, untuk mengeritik, dan menghukum, dan memalsukan.’ Biarlah anak penipuan dan saksi dusta mendapat tempat di dalam sebuah gereja yang telah menerima terang yang besar, bukti yang besar, maka gereja itu akan menolak pekabaran yang telah Tuhan kirimkan, dan menerima pernyataan-pernyataan yang paling tidak masuk akal serta dugaan-dugaan palsu dan teori-teori palsu. Setan menertawakan kebodohan mereka, karena ia tahu apa itu kebenaran.”

> “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.’

> “Бурханы эш үзүүллэгийн хуурамч бамбарыг гартаа барьсан олон хүн, Сатаны тамын бамбараас асаагдсан тэрхүү бамбартайгаар, манай индэр дээр зогсох болно. Хэрэв эргэлзээ ба үл итгэл тэтгэгдэн хадгалагдвал, маш ихийг мэддэг гэж өөрсдийгөө боддог ард олноос үнэнч үйлчлэгчид зайлуулагдах болно. Христ, ‘Хэрэв чи, тийм ээ чи хүртэл, ядаж энэ чиний өдөрт, өөрийн чинь амар тайванд хамаарах зүйлсийг мэдсэнсэн бол! Харин эдүгээ тэд чиний нүднээс далдлагджээ’ хэмээн айлдсан.”

> “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.

> “Ntɨkɨla, msingi wa Mungu wasimama imara. Bwana awajua wale walio Wake. Mhudumu aliyetakaswa hana budi kutokuwa na hila kinywani mwake. Yampasa awe wazi kama mchana, huru na kila doa la uovu. Huduma na uchapishaji uliotakaswa vitakuwa nguvu katika kuangaza nuru ya kweli juu ya kizazi hiki kipotovu. Nuru, ndugu zangu, nuru zaidi ndiyo tunayoihitaji. Pigeni tarumbeta katika Sayuni; pigeni kengele ya hatari katika mlima mtakatifu. Kusanyeni jeshi la Bwana, lenye mioyo iliyotakaswa, lisikie yale ambayo Bwana atawaambia watu Wake; kwa maana ameongeza nuru kwa wote watakaosikia. Na wawe wamejihami na kuvikwa silaha, kisha wapande vitani—kwa msaada wa Bwana dhidi ya wenye nguvu. Mungu Mwenyewe atawatendea kazi Israeli. Kila ulimi wa uongo utanyamazishwa. Mikono ya malaika itaangusha hila za udanganyifu zinazofanyizwa. Ngome za Shetani hazitashinda kamwe. Ushindi utaandamana na ujumbe wa malaika wa tatu. Kama Mkuu wa jeshi la Bwana alivyoangusha kuta za Yeriko, ndivyo watu wa Bwana washikao amri zake watakavyoshinda, na vipingamizi vyote vitashindwa. Mtu awaye yote asiwalalamikie watumishi wa Mungu waliowajia wakiwa na ujumbe uliotumwa kutoka mbinguni. Msiendelee tena kuwatafutia makosa, mkisema, ‘Wao ni wakali mno; hunena kwa nguvu mno.’ Yawezekana wanena kwa nguvu; lakini je, si jambo hilo linahitajika? Mungu atafanya masikio ya wasikilizaji yawashe ikiwa hawatasikiliza sauti Yake au ujumbe Wake. Atawashutumu wale wanaolipinga neno la Mungu.”

> “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.

> “সয়তানে সম্ভৱ সকলো ব্যৱস্থা গ্ৰহণ কৰিছে, যাতে আমাৰ মাজত এখন জনগোষ্ঠী হিচাপে আমাক তিৰস্কাৰ আৰু ভৰ্ৎসনা কৰিব পৰা, আৰু আমাৰ ভুলসমূহ ত্যাগ কৰিবলৈ আমাক উপদেশ দিব পৰা কোনো বস্তু আহিব নোৱাৰে। কিন্তু এনে এটা লোকসমাজ আছে যিয়ে ঈশ্বৰৰ সন্ধুক বহন কৰিব। কিছুমান আমাৰ মাজৰ পৰা ওলাই যাব, যিসকলে আৰু সন্ধুক বহন নকৰিব। কিন্তু ইহঁতে সত্যক বাধা দিবলৈ দেৱাল তুলি অৱৰোধ সৃষ্টি কৰিব নোৱাৰে; কিয়নো সত্য শেষলৈকে আগুৱাই আৰু ঊৰ্ধ্বমুখী হৈ গৈ থাকিব। অতীতত ঈশ্বৰে মানুহক উঠাই দিছিল, আৰু এতিয়াও তেওঁৰ ওচৰত সুযোগৰ মানুহ আছে, যিসকল অপেক্ষা কৰি আছে, তেওঁৰ আজ্ঞা পালন কৰিবলৈ প্ৰস্তুত—এনে মানুহ, যিসকলে সেই বাধাসমূহ ভেদ কৰি যাব, যিবোৰ কেৱল অপকৃষ্ট গাৰোৱাৰে লেপা দেৱালৰ নিচিনা। যেতিয়া ঈশ্বৰে মানুহৰ ওপৰত তেওঁৰ আত্মা ৰাখিব, তেতিয়া তেওঁলোকে কাম কৰিব। তেওঁলোকে প্ৰভুৰ বাক্য ঘোষণা কৰিব; তেওঁলোকে তূৰীৰ দৰে নিজৰ মাত উঠাব। সত্য তেওঁলোকৰ হাতত হ্ৰাস নাপাব বা নিজৰ শক্তি নেহেৰুৱাব। তেওঁলোকে লোকসকলক তেওঁলোকৰ অপৰাধ দেখুৱাব, আৰু যাকোবৰ গৃহক তেওঁলোকৰ পাপসমূহ দেখুৱাব।” Testimonies to Ministers, 409–411.

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