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# The Book of Daniel - Number Seventy-Three

Kitaabka Daanyeel - Tirada Toddobaatan iyo Saddexaad

Unveiling the Historical Parallels: Jeroboam’s Deception and the Adventist Movement’s Test of Faith

Muujinta Isu-egyada Taariikheed: Khiyaanadii Yerobocaam iyo Imtixaanka Iimaanka ee Dhaqdhaqaaqa Adventist-ka

Author

Jeff Pippenger

Published

February 6, 2024

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The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

Boqortooyoinkii woqooyi iyo koonfureed waxaa lagu kala firdhiyey cadhada Ilaah hoosteeda laba kun iyo shan boqol iyo labaatan sannadood, si loo oofiyo axdigii jabay ee Laawiyiintii shan iyo labaatan iyo lix iyo labaatan. Afartan iyo lixdii sannadood ee u dhexeeyey dhammaadka cadhadii ugu horraysay iyo tii ugu dambaysay waxay u taagnaayeen isu-ururinta labadaas boqortooyo oo laga dhigay hal boqortooyo oo ah Israa’iilka casriga ah ee ruuxiga ah sannadkii 1844. Isu-ururinta labadaas quruumood waxaa u taagnaa labadii ul ee Yexesqeel isu geeyey iyo labadii ul ee carmalkii Sarefta soo ururisay ee ku jira qisada Eliiyaah. Oktoobar 22, 1844 taariikhdii nebinnimada ee boqortooyooyinka woqooyi iyo koonfureed way dhammaatay, iyadoo sidaas samaynaysana ay ku celisay taariikhdii bilowgii labadaas boqortooyo.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

Yerobcaam wuxuu boqortooyadii woqooyi ka hirgeliyey nidaam cibaado oo been-abuur ah si uu uga hortago in dadkiisu u safraan dalka Yahuudah oo ay Ilaah ku caabudaan meesha quduuska ah ee Yeruusaalem.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yarobcaamna wuxuu qalbigiisa ku yidhi, Hadda boqortooyadu waxay ku noqon doontaa reer Daa'uud. Haddii dadkanu Yeruusaalem u koraan inay allabari ku bixiyaan guriga Rabbiga, markaas qalbiga dadkanu wuxuu mar kale ugu noqon doonaa sayidkoodii, kaasoo ah Rexabcaam oo ah boqorka dalka Yahuudah; wayna i dili doonaan, oo haddana waxay u noqon doonaan Rexabcaam oo ah boqorka dalka Yahuudah. Sidaas daraaddeed boqorkii ayaa talo qaatay, oo sameeyey laba weyl oo dahab ah, oo wuxuu ku yidhi iyagii, Aad bay idiinku badan tahay inaad Yeruusaalem u kacdaan; bal eega ilaahyadiinnii, Israa'iilow, kuwaasoo idinka soo bixiyey dalkii Masar. Midna wuxuu dhigay Beytel, kan kalena wuxuu geeyey Daan. Oo waxanu wuxuu noqday dembi; waayo, dadkii waxay tageen inay ku caabudaan middoodii hore, tan iyo Daan. Oo wuxuu sameeyey guri meelo sarsare ah, oo wadaaddana wuxuu ka dhigay dadka ugu hooseeya, kuwaasoo aan ka mid ahayn reer Laawi. Yarobcaamna wuxuu amray iid bisha siddeedaad, maalinta shan iyo tobnaad ee bisha, oo la mid ah iidda ka jirta Yahuudah, oo wuxuu allabari ku bixiyey meeshii allabariga. Sidaas ayuu ku sameeyey Beytel, isagoo allabari u bixinaya weylihii uu sameeyey; oo wuxuu Beytel dejiyey wadaaddadii meelaha sarsare oo uu sameeyey. Sidaas daraaddeed wuxuu allabari ku bixiyey meeshii allabariga oo uu Beytel ku sameeyey maalintii shan iyo tobnaad ee bisha siddeedaad, taasoo ah bishii uu qalbigiisa ka hindisay; oo reer binu Israa'iilna iid buu u amray; oo meeshii allabarigana wuu ku bixiyey allabari, oo fooxna wuu shiday. 1 Boqorradii 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

Nidaamkiisii cibaadadu wuxuu astaan u ahaa Kaatooligga (jaahilnimada), waayo sida fallaagadii Haaruun oo kale ayuu u taagay sanam loo sameeyey bahalka iyo mid isaga metelaya. Labadii sanam ee dibiyaasha ahaa waxaa laga sameeyey dahab, taas oo astaan u ah Baabuloon. Sanamyadaas waxaa loo hibeeyey ilaahyadii Masar, kuwaas oo loo aqoonsaday sidii Haaruun isaguna u aqoonsaday; iyagoo ah “ilaahyadii idinka soo bixiyey dalka Masar.” Wuxuu ka dhisay laba meelood oo allabari laba magaalo, kuwaas oo marka la wada eego metelaya isku-darka kaniisadda (Betel) iyo dawladda (Daan). Meelahaas allabarigu waxay ahaayeen kuwo been-abuur ah oo lagu dayday allabariga runta ah, kaas oo ah Masiixa, sida Kaatooligguna u sheegto inuu yahay wakiilka Masiixa ee dhulka jooga. Wuxuu soo unkay wadaadnimo musuqmaasuqsan, sida ay yihiin wadaaddada Kaatooligga. Wuxuu u doortay cibaadadiisa maalin si gaar ah uga duwan maalmaha iidaha runta ah ee Ilaah, sidaas darteedna wuxuu metelayaa muranka ku saabsan maalinta runta ah iyo maalinta beenta ah ee cibaadada.

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

Markii la furayey nidaamkiisii beenta ahaa ee cibaadada, Ilaah wuxuu Yahuudah ka soo diray nebi si uu u canaanto nidaamkiisa cibaadada ee been-abuurka ah.

> And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

> Oo, bal eeg, waxaa dalka Yahuudah ka yimid nin Ilaah ah oo hadalkii Rabbiga ku yimid Beytel; Yerobocaamna wuxuu ag taagnaa meeshii allabariga si uu foox ugu shido. Markaasuu ku qayliyey meeshii allabariga isagoo ku hadlaya hadalkii Rabbiga, oo wuxuu yidhi, Meel allabariyeedyahow, meel allabariyeedyahow, Rabbigu wuxuu leeyahay sidan, Bal eeg, ilmo ayaa u dhalan doona reer Daa’uud, magiciisana waxaa la odhan doonaa Yoosiyaah; oo korkaaga ayuu ku bixin doonaa wadaaddada meelaha sarsare oo fooxa ku shida korkaaga, lafaha dadkana korkaaga ayaa lagu gubi doonaa. Oo isla maalintaas ayuu calaamad bixiyey isagoo leh, Tanu waa calaamaddii Rabbigu ku hadlay; bal eeg, meeshii allabariga way kala dillaaci doontaa, dambaskii saarnaana waa ku daadan doonaa. 1 Boqorradii 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

Nabigii ka yimid Yahuudah wuxuu ku dhawaaqay wax sii sheegid saddex-geesood ah oo tilmaamaysay dhalashada mustaqbalka ee boqor Yoosiyaah. Wuxuu sii sheegay in Yoosiyaah dili doono wadaaddadii sharka lahaa ee ka adeegayay meeshii allabariga ee been-abuurka ahayd, iyo in Yoosiyaah sidoo kale lafaha dadka ku gubi doono isla meeshaas allabariga dusheeda. Wuxuu kaloo siiyey Yerobaam calaamad, isagoo caddaynaya in meeshii allabariga ee Yerobaam la kala jebin doono, dambaskiisuna bannaanka ku daadan doono. Waxyaalahan oo dhammu waxay u rumoobeen sidii Erayga Rabbigu ahaa; laakiin markii Yerobaam maqlay dhawaaqa nabiga, wuu cadhooday oo wuxuu doonay inuu nabiga wax ka qabto, hase yeeshee Ilaah baa talada hayay.

> And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

> Oo waxay noqotay, markii Boqor Yerobocaam maqlay hadalkii ninkii Ilaah ee ku qayliyey allabarigii Beytel ka gees ahaa, inuu gacantiisa ka soo taagay allabariga isagoo leh, Qabta isaga. Markaas gacantii uu isaga ku soo taagay way engegtay, si uusan mar dambe dib ugu soo celin karin xaggiisa. Allabarigiina wuu dillaacay, dambaskiina allabariga ayuu ka daatay, sida calaamaddii ninkii Ilaah ku bixiyey eraygii Rabbiga. 1 Boqorradii 13:4, 5.

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

Calaamaddu isla markiiba way rumowday, oo gacantii Yeroboocaamna way curyaantay.

> And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

> Markaasaa boqorkii jawaabay oo ku yidhi ninkii Ilaah, Haddaba wejiga Rabbiga Ilaahaaga baryo, oo ii soo ducee, in gacantaydu mar kale ii soo noqoto. Markaasaa ninkii Ilaah Rabbiga baryay, oo gacantii boqorkuna mar kale ayay u soo noqotay, oo waxay noqotay sidii ay hore u ahayd. Boqorkiina wuxuu ninkii Ilaah ku yidhi, Kaalay gurigayga ila tag, oo isna naso, anna abaal baan ku siin doonaa. Laakiinse ninkii Ilaah wuxuu boqorkii ku yidhi, Haddaad i siisid gurigaaga badhkiis, kula geli maayo, oo meeshan kibis kuma cuni doono, biyo kuma cabbi doono; waayo, sidaas ayaa erayga Rabbigu igu amray, isagoo leh, Kibis ha cunin, biyo ha cabbin, oo jidkii aad ku timid dib ha ugu soo noqon. Sidaas daraaddeed jid kale ayuu maray, oo kuma uu noqon jidkii uu ku yimid Beytel. 1 Boqorradii 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Ciise had iyo goorba dhammaadka wax ayuu ku tusaaleeyaa bilowga wax, bilowgii boqortooyooyinkii woqooyi iyo koonfureed ee Israa’iiltii qadiimiga ahayd ee muuqata-na wuxuu ku dhammaadaa taariikhda halkaas oo labada ul lagu mideeyo hal ul, taas oo matalaysa quruunta Israa’iil ruuxiga ah ee casriga ah.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

Taariikhda markii labada ul la isku daray, waxaa xilligii ugu dambaysta ee sannadkii 1798 la bilaabay hannaan imtixaan oo saddex-tallaabo ah. Labada ulba (boqortooyooyinka) waa la ururinayay ka hor daadinta Ruuxa Quduuska ah ee Qaylada Saqda-dhexe. Niyad-jabkii ugu horreeyey ee gu’gii 1844, Protestant-kii waxay ku guul-darraysteen habka imtixaanka, waxayna noqdeen gabdhihii Kaatooligga, sidaas darteedna waxay ku celiyeen daahfurkii nidaam cibaado oo been-abuur ah, sidii uu Yerobcaam u sii tusaaleeyey.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

Dib-u-habayntii Protestant-ku waxay ahayd hawl uu Ilaah sameeyey si uu kaniisadda cidlada ku jirta uga soo bixiyo khuraafaadka, dhaqammada la iska dhaxlo iyo caadooyinka kaniisadda Roomaanka. Laga bilaabo wakhtigii Martin Luther, runno sii badanaya ayaa la muujiyey, kuwaas oo daaha ka rogaya in dhilladii Turos aanay ahayn wax kale oo aan ka ahayn nidaam caabudid jaahilinnimo ku dhisan oo lagu daboolay qirasho been ah oo Masiixinnimo. Waxay ahayd qasdiga Rabbiga inuu dadkiisa maxaabiista ah ka soo saaro gudcurka, sidii uu yeelay markii dadkiisu addoommo ku ahaayeen Masar. Wuxuu ka samatabbixiyey addoonsigii Masar si uu u siiyo sharcigiisa. Diidmada Protestant-ku ay diideen inay raacaan iftiinka sii kordhaya ee aqoonta la furfuray sannadkii 1798, waxay ka horjoogsatay inay gartaan sharciga iyo hawsha runta ah ee Masiixu ka hayo meesha quduuska ah sannadkii 1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Diidmadoodii fariintii saacadda xukunka waxay ka dhigtay inay noqdaan gabdhaha kaniisadda Roomaanka, markaasay taaggeen nidaam cibaado oo been ah oo Qorniinku ku aqoonsado nebiga beenta ah (Protestantism-ka riddoobay). Millerite-kii aaminka ahaa ee rumaysadka ku galay meesha quduuska ah Oktoobar 22, 1844, waxay heleen iftiinkii malaa’igta saddexaad, waxayna soo bandhigeen canaan ku wajahan nidaamkaas cibaado ee beenta ah ee isu sheegta inuu Protestant yahay, iyagoo weli haysta dhaqankii aasaasiga ahaa ee jaahilnimada, kaas oo ah caabudidda qorraxda. Nebigii ka yimid Yahuudah wuxuu u taagnaa Adventism-kii Millerite ee gartay oo soo bandhigay fariintii malaa’igta saddexaad ee timid Oktoobar 22, 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Markii Yeroboocaam ka codsaday nebiga inuu gurigiisa yimaado oo is dejiyo, nebigu wuxuu caddeeyey tilmaamihii gaarka ahaa ee Rabbigu siiyey. Amarkaas waxaa kaloo la siiyey Adventism-ka Millerite-ka. Amarku wuxuu ahaa inaan dib loogu noqon jidkii lagu yimid, Adventism-ka Millerite-kuna wuxuu ka soo baxay madh’habihii Protestanka. Waxay ka go’een Protestannada niyad-jabkii ugu horreeyey ee guga 1844, Yeremyaahna wuxuu bixiyaa tusaale la mid ah tilmaamihii isla kuwii la siiyey nebiga reer Yahuudah.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Erayadaadii waa la helay, anna waan cunay; eraygaaguna wuxuu ii noqday farxad iyo rayrayn qalbigayga; waayo, magacaaga ayaa laygu magacaabaa, Rabbiyow, Ilaaha ciidammada. Kuma aanan fadhiyin shirka kuwa majaajilooda, kumana aanan rayrayn; keligay baan u fadhiyey gacantaada aawadeed, waayo, waxaad iga buuxisay cadho. Maxaa xanuunkaygu u yahay mid joogto ah, boogtayduna aan loo bogsiin karin, oo diidda in la bogsiiyo? Ma waxaad ii ahaan doontaa sida beenaale, iyo sida biyo baaba’a? Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaasaan mar kale kuu soo celin doonaa, oo hortaydaad istaagi doontaa; haddaad waxa qaaliga ah ka soocdo waxa liita, waxaad ahaan doontaa sida afkayga; iyagu ha kuu soo noqdeen, adiguse ha ugu noqon iyaga. Oo waxaan kaa dhigi doonaa dadkan derbi naxaas ah oo deyr leh; wayna kula diriri doonaan, laakiinse kuguma adkaan doonaan; waayo, anigu waan kula jiraa inaan ku badbaadiyo oo aan ku samatabbixiyo, ayaa Rabbigu leeyahay. Oo waxaan kaa samatabbixin doonaa gacanta kuwa sharka leh, waanan kaa furan doonaa gacanta kuwa cabsida leh. Yeremyaah 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

Markii nebinnimadii wakhtiga ee hoogga labaad uu rumoobay, 11-kii Agoosto, 1840, malaa’igtii xoogga badnayd ee Muujintii toban ayaa soo degtay iyadoo gacanteeda ku haysata kitaab yar oo furan, Yooxaanna-na waxaa lagu amray inuu tago oo qaato kitaabka oo cuno. Yeremyaah wuxuu u taagan yahay kuwii cunay kitaabka yar xilligaas taariikhda ah, erayaduna waxay u macaanaayeen sida malab, waayo waxay ahaayeen “farxadda iyo rayraynta” “qalbigiisa.” Laakiin “gacanta” Ilaah aawadeed, Yeremyaah waxaa “ka buuxsamay” “cadhaysi,” waa la “dhaawacay,” wuxuuna ku jiray “xanuun aan joogsanayn.” “Gacanta” Ilaah aawadeed Yeremyaah wuxuu soo jeediyey in Ilaah uu Yeremyaah “ugu noqday” “sida beenaale,” iyo “sida biyo gudhay.” Rabbigu wuxuu “gacantiisa” ku daboolay qalad ku jiray qaar ka mid ah tirooyinka ku yaallay shaxdii 1843.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

Yeremyaah wuxuu matalaa niyad-jabkii ugu horreeyey ee Milleriyiinta, markii araggii Xabaquuq uu dib u dhacay. Kuwii uu Yeremyaah matalayay waxay ula muuqatay in farriintii, oo lagu matalay “roob,” ay fashilantay. Laakiin Xabaquuq wuxuu sheegay, “waayo, araggu weli wuxuu u yaallaa wakhti la goostay; laakiinse ugu dambaysta wuu hadli doonaa, mana been sheegi doono; in kastoo uu raago, sug isaga; maxaa yeelay, hubaal wuu iman doonaa, mana raagi doono.” Yeremyaah wuxuu mooday in Ilaah been sheegay, iyo in farriintii (roobkii) ay fashilantay, laakiin waxay ahayd oo keliya inay dib u dhacday.

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Markaas Ilaah Yeremyaah ku amray in “haddaad soo noqotid, markaasaan mar kale ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad waxa qaaliga ah ka soocdid waxa liita, afkayga baad ahaan doontaa; iyagu ha kuugu soo noqdeen; adiguse ha ugu noqon iyaga.” Niyad-jabkii dabadiis, Yeremyaah, isagoo matalaya dadka Ilaah ee ay waajib ku tahay inay ku soo noqdaan adeegga Rabbiga oo ay iska ridaan quusta ka dhalatay markii ay u muuqatay in farriintii fashilantay. Haddii Yeremyaah buuxin lahaa shuruudihii loo cayimay, Ilaah wuxuu u oggolaan lahaa inuu noqdo afhayeenkiisa.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Waxa ka sii muhiimsan daraasaddeenna waqtigan waa wixii Ilaah Yeremyaah uga sheegay “ururka kuwa jeesjeesa” ee “ku faraxsanaa” niyad-jabkiisa. Wuxuu Yeremyaah u sheegay in kuwa jeesjeesaa ay Yeremyaah u soo noqon karaan, laakiin isaga marnaba looma oggolaan inuu iyaga ugu noqdo. Yeremyaah wuxuu matalayay kuwa ka horyimid Protestants-kii hadda doortay inay ku noqdaan xerada Kaatooligga oo ay noqdaan gabdhihii Baabuloon, nebiyadii beenta ahaa ee Bacal iyo Cashtarood. Yeremyaah wuxuu matalayay nebiga Yahuudah ee isla bartaas khadka nebinnimada ku canaantay nidaamkii cibaadada beenta ahaa ee Yeroboocaam bilowgii boqortooyada woqooyi, sidaas darteedna u ahaa nooc muujinaya soo gelinta nidaam cibaado oo been ah oo ahaa sanam u eg Kaatooligga dhammaadka taariikhda boqortooyada woqooyi. Nebigu wuxuu Yeroboocaam u sheegay, markii Yeroboocaam soo jeediyay in isbahaysi la sameeyo, inaanu wax cunin, wax cabin, ama aanu ku soo noqon jidkii uu ku yimid.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

> Boqorkiina wuxuu ninkii Ilaah ku yidhi, Kaalay guriga ila, oo is nasii, anna abaal baan ku siin doonaa. Markaasaa ninkii Ilaah boqorkii ku yidhi, Haddaad i siiso gurigaaga badhkiis, kula geli maayo, meelanna kibis kuma cuni doono, biyo na kuma cabbi doono; waayo, sidaas ayaa laygu amray erayga Rabbiga, isagoo leh, Kibis ha cunin, biyo ha cabbin, oo jidkii aad ku timidna dib ha ugu noqon. 1 Boqorradii 13:7–9.

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

Hadalka nebigii Yuhuudah wuxuu la jaanqaadayaa hawshii nebiyada beenta ah ee Bacal iyo Cashtarot ee ku jirta qisadii Eliiyaah. Dabcan, taariikhda Millerites-ku sidoo kale waa taariikhda Eliiyaah, waayo Miller wuxuu ahaa Eliiyaah. Qisada Eliiyaah dhexdeeda, nebiyadii Bacal iyo Cashtarot waxay sameeyeen ciyaar khiyaano ah, taas oo loo muujiyey inay tahay nacasnimo markii dab xagga Ilaah ka soo degay oo uu gubay qurbaankii Eliiyaah, taas oo sidaas ku noqotay astaan u taagan daadinta Ruuxa Quduuska ah ee ku jirtay Qayladii Habeenbadhka ee taariikhda Millerite-ka. Is-hor-imaadkii taariikhdaas wuxuu matalayey is-hor-imaadkii Eliiyaah labaad, kaas oo ahaa Yooxanaa Baabtiisaha intii lagu jiray ciyaartii khiyaanada ahayd ee ay samaysay gabadhii Herodiyaas (Salome). Herodiyaas waxaa astaan ahaan loogu muujiyey Yesebeel, Yesebeelna waa calaamad u taagan kaniisadda Katooliga.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

Sannadkii 1844, kaniisadihii Protestant-ka waxay noqdeen Salome, gabadhii Herodiyaas (Yesebeel). Qoob-ka-ciyaarkii khiyaanada dhexdiisa, Herodos wuxuu ballanqaaday boqortooyadiisa badhkeed, wuuna sameeyey taas maalintii dhalashadiisa, sidaasna wuxuu u noqday astaan maalmaha ugu dambeeya marka ay tobankii boqor, kuwaas oo uu Axaab u astaan yahay (boqorkii tobanka boqortooyo ee woqooyiga), ku heshiiyaan inay boqortooyadooda siiyaan baabtiisnimada (Yesebeel). Siinta “boqortooyadaada badhkeed” waa calaamad isbahaysi, nebigiina ka yimid Yahuudah wuxuu si cad ugu wargelinayey Yerobocaam inuusan marnaba isbahaysi la samayn doonin boqorka riddada ah ama aanu taageeri doonin nidaamkiisa cibaadada ee been-abuurka ah.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

Taasina waa wixii Rabbigu sidoo kale Yeremyaah u sheegay, markii uu yidhi “ururka kuwa jeesjeesa” (Protestantism-ka riddada ah) way u soo noqon karaan Yeremyaah, laakiin Yeremyaah marnaba yuusan iyaga ugu noqon, ama ugu noqon jidkii uu ku yimid. Laakiin nebigii Yahuudah arrintaas qudheeda ayuu sameeyey, waayo, waxaa khiyaaneeyey nebi been ah oo beenlow ah ka hor intuusan Yahuudah ku noqon—ka hor intuusan dhammaystirin hawshii isaga loo dhiibay.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

> Haddaba waxaa Beytel degganaa nebi duq ah; wiilashiisiina way yimaadeen oo waxay u sheegeen kulli shuqulladii ninkii Ilaah maalintaas Beytel ku sameeyey; erayadii uu boqorkii kula hadlayna iyaguna aabbahood bay u sheegeen. Markaasaa aabbahood ku yidhi, Jidkee buu maray? Waayo, wiilashiisu waxay arkeen jidkii uu maray ninkii Ilaah oo ka yimid Yahuudah. Oo wuxuu wiilashiisii ku yidhi, Dameerka ii kooreeya. Sidaas daraaddeed dameerkii bay u kooreeyeen; markaasuu fuulay, oo wuxuu daba galay ninkii Ilaah, wuxuuna ka helay isagoo geed weyn hoostiisa fadhiya; markaasuu ku yidhi, Ma adigaa ninkii Ilaah oo Yahuudah ka yimid? Oo isna wuxuu yidhi, Anigaa ah. Markaasuu ku yidhi, Guriga ila kaalay, oo kibis cun. Oo isna wuxuu yidhi, Kuula noqon kari maayo, kugulana geli maayo; oo meeshan kula cuni maayo kibis, biyo na kugula cabbi maayo; waayo, waxaa laygu yidhi erayga Rabbiga, Halkaas kibis ha ku cunin, biyo na ha ku cabbin, oo ha ku soo noqon jidkii aad ku tagtay. Markaasuu ku yidhi, Aniguna waxaan ahay nebi sidaad tahay oo kale; malaa'igna wuxuu igula hadlay erayga Rabbiga isagoo leh, Isaga kula noqo gurigaaga, si uu kibis u cuno oo biyo u cabo. Laakiinse been buu u sheegay. Sidaas daraaddeed isagii buu la noqday, oo gurigiisii ayuu kibis ku cunay, biyo na ku cabbay. Oo intay miiska fadhiyeen ayaa waxaa nebigii soo celiyey u timid eraygii Rabbiga; markaasuu ku qayliyey ninkii Ilaah oo Yahuudah ka yimid, isagoo leh, Rabbigu wuxuu leeyahay, Maaddaamaad caasisay amarkii Rabbiga, oo aadan xajin amarkii Rabbiga Ilaahaaga ah oo uu kugu amray, laakiinse aad soo noqotay, oo aad kibis ku cuntay, biyo na ku cabtay meeshii uu Rabbigu kaaga yidhi, Halkaas kibis ha ku cunin, biyo na ha ku cabbin; maydkaagu ma geli doono xabaashii awowayaashaa.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Oo waxaa dhacday, markuu kibis cunay oo wax cabbay dabadeed, inuu isaga u kooray dameerkii, kaas oo ahaa kii nebigii uu dib u soo celiyey. Oo markuu baxay, ayaa libaax jidka kula kulmay oo dilay; meydkiisiina jidka ayaa lagu tuuray, dameerkiina agtiisa ayuu istaagay, libaaxiina sidoo kale meydka agtiisa ayuu istaagay. Oo bal eeg, dad ayaa jidka maray, oo waxay arkeen meydkii jidka ku tuurnaa iyo libaaxii meydka agtiisa taagnaa; markaasay tageen oo ka sheegeen magaaladii uu nebigii duqii degganaa. Oo nebigii jidka ka soo celiyey markuu taas maqlay, wuxuu yidhi, Kanu waa ninkii Ilaah ee caasiyey ereygii Rabbiga; sidaas daraaddeed Rabbigu wuxuu u gacangeliyey libaaxa, kaas oo jeexjeexay oo dilay isaga, sida ku qornayd ereygii Rabbiga ee uu kula hadlay. Markaasuu wiilashiisii la hadlay, isagoo leh, Dameerka ii koora. Oo way u kooreen. Oo isna wuu tegey oo wuxuu helay meydkiisii oo jidka ku tuuran, dameerkiina iyo libaaxiina waxay ag taagnaayeen meydka; libaaxu ma cunin meydka, dameerkana ma jeexjeexin. Markaas nebigii wuxuu qaaday meydkii ninkii Ilaah, oo wuxuu saaray dameerkii, oo dib buu u keenay; nebigii duqii ahaana magaalada ayuu yimid si uu ugu baroorto oo u aaso. Oo meydkiisii wuxuu dhigay qabrigiisii; oo way u baroorteen, iyagoo leh, Hoogay, walaalkayow! Oo waxaa dhacday, markuu aasay dabadeed, inuu wiilashiisii la hadlay, isagoo leh, Markaan dhinto, igu aasa xabaasha uu ninkii Ilaah ku aasan yahay; lafahaygana lafihiisa dhinac dhigga: waayo, hadalkii uu ku dhawaaqay ereyga Rabbiga oo ku saabsan meeshii allabariga ee Beytel, iyo guryaha meelaha sarsare oo dhan ee ku yaal magaalooyinka Samaariya, hubaal wuu rumoobi doonaa. 1 Boqorradii 13:11–32.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Markii xoogga Ilaah ka marag furo waxa runta ah, runtani waa inay weligeed ahaato run. Malo-awaallo dambe oo ka soo horjeeda iftiinka Ilaah bixiyey waa inaan la aqbalin. Waxaa kici doona rag wata fasiraado Qorniinka ah oo iyaga ula muuqda run, hase yeeshee aan run ahayn. Runta wakhtigan Ilaah wuxuu inoo siiyey inay noqoto aasaaska rumaysadkeenna. Isagu qudhiisu ayuu ina baray waxa runta ahi tahay. Mid baa kici doona, dabadeedna mid kale, isagoo wata iftiin cusub oo ka soo horjeeda iftiinkii Ilaah ku bixiyey muujinta Ruuxiisa Quduuska ah. Waxaa weli nool in yar oo ka soo gudbay waayo-aragnimadii lagu helay dhidibbada loo taagay runtaan. Ilaah si naxariis leh ayuu noloshooda u sii daayey si ay maraggan u soo celiyaan, oo u soo celiyaan ilaa xidhitaanka noloshooda, sidii Yooxanaa rasuulku sameeyey ilaa dhammaadka noloshiisa. Kuwa calanka siday ee dhimashadu qaadayna waa inay ku hadlaan dib-u-daabicidda qoraalladooda. Waxaa lay faray in sidaas codadkooda loo maqlo. Waa inay markhaatifuraan waxa ka kooban runta wakhtigan.”

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

> “Waa inaynaan aqbalin erayada kuwa yimaada iyagoo wata farriin ka hor imanaysa qodobbada gaarka ah ee rumaysadkeenna. Waxay isu ururiyaan qoraallo fara badan oo Kitaabka Quduuska ah, oo ku dul rartaan sidii caddayn ku wareegsan aragtiyahooda ay sheeganayaan. Tani marar badan baa la sameeyey kontonkii sannadood ee la soo dhaafay. In kasta oo Qorniinku yahay Erayga Ilaah, oo ay tahay in la ixtiraamo, haddana ku dabaqidda Qorniinkaas, haddii ku dabaqiddaasu ay ka dhaqaajiso hal tiir aasaaskii uu Ilaah kontonkan sannadood adkeeyey, waa khalad weyn. Kii ku dabaqa sidaas oo kale ma yaqaan muujintii yaabka lahayd ee Ruuxa Quduuska ah oo siisay awood iyo xoog farriimihii hore ee u yimid dadka Ilaah.”

> “Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

> “Caddaymaha Oday G ma aha kuwo lagu kalsoonaan karo. Haddii la aqbalo, waxay baabbi’in lahaayeen rumaysadka dadka Ilaah ku qabaan runta innaga naga dhigtay waxa aynu nahay.

> “We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

> “Waa inaynu go’aan adag ka qaadannaa mawduucan; waayo qodobbada uu isku dayayo inuu Qorniinka ku caddeeyo ma aha kuwo sax ah. Ma caddaynayaan in waayo-aragnimadii hore ee dadka Ilaah ay ahayd khalad. Annagu runta waan haysannay; malaa’igaha Ilaah baa ina hagayay. Waxay ahayd hoos imaatinka hoggaanka Ruuxa Quduuska ah in la bixiyey soo-bandhigiddii su’aasha meesha quduuska ah. Waa hadal miisaan leh in qof walba ka aamuso astaamaha rumaysadkeenna ee aanu wax qayb ah ku lahayn. Ilaah marna Isagu Isma khilaafiyo. Caddeymaha Qorniinka si khaldan baa loo adeegsadaa haddii lagu khasbo inay markhaati u furaan wax aan run ahayn. Mid kale, oo haddana mid kale, ayaa kici doona oo la iman doona wax loo malaynayo inuu yahay iftiin weyn, oo odhan doona sheegashadooda. Laakiin annagu waxaannu ku taagan nahay calaamadihii hore. [1 Yooxanaa 1:1–10 quoted.]

> “I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

> “Waxaa lay faray inaan iraahdo erayadan waxaan u adeegsan karnaa si waafaqsan wakhtigan, waayo wakhtigu waa yimid markii dembiga loogu yeedhi lahaa magaciisa saxda ah. Waxaa shaqadayada caqabad ku ah rag aan soo jeesan, oo doondoonaya ammaantooda. Waxay jecel yihiin in loo maleeyo inay yihiin hal-abuurayaasha aragtiyo cusub, kuwaas oo ay soo bandhigaan iyagoo ku andacoonaya inay run yihiin. Laakiin haddii aragtiyadan la aqbalo, waxay horseedi doonaan in la diido runta uu Ilaah kontonkii sannadood ee la soo dhaafay siinayay dadkiisa, isagoo ku sugaya muujinta Ruuxa Quduuska ah.” Selected Messages, book 1, 161.

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