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"TO-DAY, if ye will hear his voice, harden not your hearts, as in the provocation, as in the day of temptation IN THE WILDERNESS, when YOUR FATHERS tempted me: unto whom I sware in my wrath, that THEY SHOULD NOT ENTER INTO MY REST" [the land of promise]. (Ps. xcv.) "Seeing, therefore, it remaineth that SOME MUST ENTER THEREIN, and they to whom it was first preached entered not in BECAUSE OF UNBELIEF, He limiteth A CERTAIN DAY, saying in David, To-DAY (after so long a time); as it is said, To-day, if ye will hear his voice, harden not your hearts. For if Joshua had given them rest, then would he not AFTERWARD have spoken of ANOTHER day." (Heb. iv. 6-8.)

VOICE.

"In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai: and there Israel camped before the mount. And Moses went up unto God, and YAHVEH called to him, saying, Thus shalt thou say to the children of Israel: If ye will OBEY MY VOICE indeed, and keep my covenant, then ye shall be a PECULIAR TREASURE unto me above all peoples: and ye shall be unto me a KINGDOM OF PRIESTS, and a HOLY NATION." (Ex. xix. 1-6.) "And YAHVEH spake unto you out of the midst of the fire: ye heard THE VOICE of the words, but saw no similitude; only ye heard a And he declared unto you his covenant, which he commanded you to perform, ten commandments." (Deut. iv. 12, 13.) "And he added no more. And it came to pass, when ye heard THE VOICE, that ye came near unto me, and said, Behold, YAHVEH our God hath shewed us his glory and his greatness, and we have heard HIS VOICE. Now, therefore, why should we die? for this great fire will consume us: if we HEAR THE VOICE of YAHVEH our God any more, then we shall die.” (Deut. v. 22-25.) "And YAHVEH said unto me, THEY HAVE WELL SAID THAT WHICH THEY HAVE SPOKEN. I will raise them up A PROPHET from among their brethren, LIKE UNTO THEE, and will put MY WORDS in HIS MOUTH.' (Deut. xviii. 17, 18.)

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“THE VOICE OF THE CRIER [NP] in the wilderness [of America], Prepare ye the way of YAHVEH, for THE MOUTH of YAHVEH hath SPOKEN." (Isa. xl. 3, 5.) “And YAHVEH said, Write the vision, and grave it upon tables, that THE READER [p] may run with it." (Hab. ii. 2.) "Remember the former things of old: for I am God, and there is none else: I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: calling [p] the eagle from the east, THE MAN OF MY COUNSEL from a far country: yea, I have spoken, I will also bring it to pass; I have purposed, I will also do it. HEARKEN UNTO ME, ye stout-hearted, that are far from righteousness: I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory." (Isa. xlvi. 9–13.) Thus saith Yahveh to HIS ANOINTED, to Cyrus: I will give thee the treasures of darkness, and hidden riches of secret places, THAT THOU MAYEST KNOW that I, YAHVEH, which call thee BY THY NAME, am THE GOD OF ISRAEL. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have SURNAMED thee, though thou hast not known me." (Isa. xlv. 1-4.)

"Who is among you that feareth YAHVEH? Let him hear THE VOICE OF HIS SERVANT!" (Isa. 1. 10.) "To-day, if ye will HEAR HIS VOICE, harden not your hearts."

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VOICE OF ELIJAH.

ELIJAH.

THE book of the holy prophets closes with these words: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of YAHVEH: 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 land with a curse." It has been hastily inferred that this prophecy was fulfilled in John the Baptist. He indeed came "in the spirit and power of Elias," and prepared the way for the first manifestation of Jesus; and for this reason we recognize in John a partial fulfilment of this and the other prophecies which are applied to him in the Gospels; but the construction of Malachi's prediction evidently postpones its complete fulfilment until the epoch immediately preceding "the great and dreadful day of YAHVEH." John was the Elijah of the first Advent, but before the second Advent there must be another, who will more exactly represent Elijah of old.

John himself, in response to the priestly delegation from Jerusalem, who asked him, “Art thou Elias?" unequivocally testified, "I am not." (John i. 21.)

Jesus said to the Jewish nation, "If ye will receive it, this is Elias that was to come." (Matt. xi. 14.) But they neither "received" Jesus as Messiah nor John as Elijah. Jesus" came unto his own, but his own received him not." (John i. 11.) The multitudes counted John as "a prophet" (Matt. xxi. 26), but not as "Elijah the prophet." Furthermore, in a conversation which occurred after John was beheaded, and a few days previous to the transfiguration, Jesus asked his disciples, "Who say the people that 1 am? They answering said, John the Baptist; but some, Elias; and others, that one of the old prophets is risen again." (Luke ix. 18.) Thus, after the death of John, "the people" made a clear distinction between John and Elias.

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The transfiguration of Jesus was seen by Peter, James, and John. Overwhelmed by the exceeding glory of the scene, they supposed the kingdom of Christ had fully come. But they had not been caught in the mistake of the "Second Adventists" of our day, who look for the "great day of YAHVEH," without considering the Elijah epoch which must precede it. Supposing that they were involved in some misapprehension of the divine arrangement, the disciples asked the Master, "Why then say the Scribes that Elias must first come?" (Matt. xvii. 10.) Here were three of the most devout men of the nation, the most favored of Jesus' disciples, who had been well acquainted with John the Baptist, and yet after his death they put a question which conclusively shows that they had not recognized him as the Elijah of Malachi.

To the disciples' interrogation, "Jesus answered and said unto them, Elias truly shall first come, and restore all things." From this declaration there is no appeal. John the Baptist did not perform the great work of Elijah, which is to "restore all things." The very expression demands an Elijah to explain it.

Yet while thus emphatically pointing forward to the Elijah that "truly shall first come," Jesus did not neglect to give John the Baptist his true position as the Elijah of the first Advent, for he adds: "But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them."

Why did Jesus here speak of his own approaching suffering, except to suggest the inference that as his first Advent did not fill up the prophecies concerning himself, but left the most important parts to be accomplished at his second and glorious appearing, so the work of John the Baptist, instead of embracing all that had been foretold of Christ's forerunner, bore a suitable relation to the Advent which he preceded, and pointed to a greater Elijah to prepare the way for "the great and terrible day of YAHVEH"? The rejected and suffering Messiah was introduced by an unknown and suffering Elijah; but the triumphant Messiah will be ushered in by an Elijah whose characteristics, work, history, and end will be plainly antitypical of the original Elijah's.

Elijah's work, according to Malachi, will ward off "a curse;" but John the Baptist proclaimed one, even a "wrath to come," and the destruction of Jerusalem followed close after.

THE NAME ELIJAH: ITS IMPORT-YAHVEH MY GOD.

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Finally, John the Baptist came to the Jews; but Elijah the prophet comes to the ten tribes of Israel, for Elijah of old was "of the inhabitants of Gilead," and prophesied to Israel. His only recorded communication with Judah was in the letter which he wrote to Jehoram, king of Judah. (2 Chron. xxi.) The Jews beheaded their Elijah, but the Elijah of this time will be honored by all Israel.

THE NAME ELIJAH: ITS IMPORT.

THE Hebrew word

Eliyah or Elijah is etymologically
El, which is one

divided into three parts. The first part is
of the Hebrew methods of indicating God. Grammatically, the
second part. the pronominal suffix for the first person singular
possessive, belongs to El; the two parts thus making—my God.
The third and last part is YAH or JAH, the shortened form
of the memorial name of the God of Abraham, and of Isaac, and of
Israel. It is found in King James' version of Psalm lxviii.: "Sing
unto God, sing praises to his name: extol him that rideth upon
the heavens by his name JAH." The name Elijah therefore means
-YAH MY GOD. As the unabbreviated name of God is
YAHVEH, Elijah may as properly be interpreted-YAHVEH MY
GOD; which accounts for the other form of Elijah in Hebrew-
. The Elijah message to Israel begins as did that of Moses
(Ex. iii. 13), with the proclamation of the name YAHVEн, and
its true signification. Elijah says, "YAHVEH my God," and Is-
rael responds, "YAHVEH our God." (Jer. iii. 22.) Let all the
house of Israel now say: "Doubtless thou art our father, though
Abraham be ignorant of us, and Israel acknowledge us not: thou,
O YAHVEH, art our father, our redeemer: thy name is from ever-
lasting." (Isa. lxiii. 16.) Hallelu-YAH!

.אליהו

YAHVEH MY GOD.

THE twelve tribes of Israel are perfectly represented in the United States of America. When they were driven out of their land for their faithlessness towards YAHVEH their God, they were

divided into three parts. The first part was led by Manasseh, and was composed of the larger half of that tribe, the whole of Reuben, Gad, Naphtali, and a portion of Dan. This captivity is recorded in 2 Kings xv. 29; 1 Chron. v. 26. They made up the great Celtic or Keltic race. The second part was led by Ephraim, and was composed of Ephraim, the western half of Manasseh, Issachar, Zebulon, Asher, Dan, and Simeon. This captivity is recorded in 2 Kings xvii. 6-23. They are now known as the great Teutonic race. The third part was led by Judah, and was made up of Judah and Benjamin, with a few members more or less of each of the other tribes, and a majority of the priestly tribe of Levi. (See 1 Kings xii. 23; 2 Chron. xi. 3-17.) These are now called Jews, from the leading tribe, Judah. Therefore this American people is truly Israel. And hence this message:

"Hear, O Israel: YAHVEH our God is one YAHVEH." (Deut. vi. 4.) "Thou shalt not take the name of YAHVEH thy God in vain; for YAHVEH will not hold him guiltless that taketh his name in vain." (Ex. xx. 7.) Remember the example of the son of Shelomith, the daughter of Dibri, of the tribe of Dan, "who blasphemed the name and cursed. And they put him in ward, that the mind of YAHVEH might be shown them. And YAHVEH spake unto Moses, saying, Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. And he that blasphemeth the name YAHVEH, shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name, shall be put to death." (Lev. xxiv. 11-16.) Therefore "fear this glorious and fearful name, YAHVEH THY GOD." (Deut. xxviii. 58.)

When the promised time came for the deliverance of the children of Israel from Egyptian bondage, "the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob." (Ex. ii. 23.)

And this is the covenant: "When Abram was ninety years old and nine, YAHVEH appeared to Abram, and said unto him, I am

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