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# The Book of Daniel - Number Seventy-Three

Danyýel Kitaby — ýetmiş üçünji san

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

Taryhy Meňzeşlikleriň Üsti Açylyşy: Ýarobgamyň Aldawy we Adventist Hereketiniň Iman Synagy

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.

Demirgazyk we günorta patyşalyklary Levililer kitabyň ýigrimi bäşinji we ýigrimi altynjy baplaryndaky bozulan ähtiň ýerine ýetmegi hökmünde, Hudaýyň gazabynyň astynda iki müň bäş ýüz ýigrimi ýyllyk dargadylyşa sezewar boldular. Birinji we soňky gazap döwürleriniň tamamlanmagynyň arasyndaky kyrk alty ýyl, şol iki patyşalygyň 1844-nji ýylda ruhy häzirki zamanyň Ysraýylynyň bir patyşalygyna ýygnalşyny aňladýardy. Şol iki milletiň ýygnalmagy, Hezekieliň birleşdiren iki taýagy we Ylýasyň kyssasynda Zarpatly dul aýalyň ýygnan iki taýagy arkaly şekillendirilipdi. 1844-nji ýylyň 22-nji oktýabrynda demirgazyk we günorta patyşalyklaryň pygamberlik taryhy tamamlandy we şeýle etmek bilen ol şol iki patyşalygyň başlangyç taryhyny gaýtalady.

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.

Iýerobogam öz raýatlarynyň Ýahuda gidip, Iýerusalimdäki mukaddes ýerde Hudaýa ybadat etmeginiň öňüni almak üçin demirgazyk patyşalygynda galp ybadat ulgamyny ýola goýdy.

> 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.

> Ýerobogam öz ýüreginde şeýle diýdi: «Indi patyşalyk Dawudyň öýüne dolanyp barar. Eger bu halk Iýerusalimdäki Rebbiň öýünde gurbanlyk hödürlemek üçin ýokary çyksa, onda bu halkyň ýüregi ýene öz hojaýynyna, ýagny Ýahuda patyşasy Rehoboama öwrüler; olar meni öldürerler-de, ýene Ýahuda patyşasy Rehoboamyň ýanyna giderler». Şonuň üçin patyşa geňeş etdi-de, iki sany altyn göle ýasatdy we olara şeýle diýdi: «Iýerusalime çykmak size juda köpdür; eý, Ysraýyl, ine, seni Müsür ýurdunyndan çykaran hudaýlaryň şulardyr». Olaryň birini Beýtelde goýdy, beýlekisini bolsa Danda ýerleşdirdi. Bu iş günä boldy; çünki halk olaryň biriniň öňünde sežde etmek üçin hatda Dana çenli gidýärdi. Şeýle hem ol beýik ýerleriň öýüni gurdy we Lewiniň ogullaryndan bolmadyk halkyň iň pes gatlaklaryndan ruhanylar belledi. Ýerobogam sekizinji aýda, aýyň on bäşinji güni, Ýahudadaky baýrama meňzeş bir baýram belledi we gurbanlyk sypasyna çykdy. Ol Beýtelde-de şeýledi, ýasadan gölelerine gurbanlyk etdi; ýasan beýik ýerleriniň ruhanylaryny Beýtelde ýerleşdirdi. Şeýlelikde, öz ýüreginden oýlap tapan aýynda, ýagny sekizinji aýyň on bäşinji güni, Beýtelde ýasan gurbanlyk sypasyna çykdy; Ysraýyl ogullary üçin baýram belledi; gurbanlyk sypasyna çykyp, hoşboý ys ýakdy. 1 Patyşalar 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.

Onuň ybadat ulgamasy Katolisizme (butparazlyga) mahsus häsiýete eýedi; çünki Harunyň gozgalaňy ýaly, ol haýwana degişli we haýwanyň keşbini berkarar etdi. Iki göle şekili altyndan ýasalypdy; bu Babili alamatlandyrýardy. Bu şekiller Müsüriň hudaýlaryna bagyşlandy; olar, edil Harunyň hem olary şeýle atlandyryşy ýaly, “olary Müsür ýurdunyň içinden çykaryp getiren hudaýlar” diýlip tanaldy. Ol iki şäherde iki gurbanlyk sypasyny gurdy; bular bilelikde göz öňünde tutulanda, ybadathananyň (Betel) we döwletiň (Dan) birleşmesini aňladýar. Bu gurbanlyk sypalary hakyky gurbanlyk sypasynyň galpy bolupdy; hakyky gurbanlyk sypasy bolsa Mesihdir; edil Katolisizmiň özüni Mesihe ýer ýüzündäki wekili diýip yglan edişi ýaly. Ol bozulyp giden ruhanylygy dikeldip döretdi; edil Katolisizmiň ruhanylary ýaly. Ol ybadaty üçin Hudaýyň hakyky baýram günleriniň islendik biriniň günlerinden aýratynlykda kesgitli tapawutly bir güni saýlap goýdy; şeýlelikde, bu hakyky we ýalan ybadat güni baradaky jedeli alamatlandyrýardy.

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

Ol öz galp ybadat ulgamyny dabaraly açanda, Hudaý onuň galp ybadat ulgamyny ýazgarmak üçin Ýahudadan bir pygamber iberdi.

> 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.

> Ine, Rebbiň sözi bilen Ýahudadan Beýtele Hudaýyň bir adamy geldi; Ýarobyam bolsa tütsü ýakmak üçin gurbanlyk sypasynyň ýanynda durdy. Ol Rebbiň sözi bilen gurbanlyk sypasyna garşy gygyryp şeýle diýdi: «Eý, gurbanlyk sypasy, eý, gurbanlyk sypasy, Reb şeýle diýýär: Ine, Dawudyň öýüne Ýoşiýa atly bir ogul doglar; ol seniň üstüňde saňa tütsü ýakýan beýik ýerleriň ruhanylaryny gurban eder, adam süňkleri-de seniň üstüňde ýakylar». Şol gün ol bir alamat hem berip şeýle diýdi: «Rebbiň aýdan alamaty şudur: ine, gurbanlyk sypasy ýarylar, onuň üstündäki kül hem dökülip saçylar». 1 Patyşalar 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.

Ýahudadan bolan pygamber patyşa Ýoşiýanyň geljekde doguljakdygyny bildirýän üç bölekden ybarat pygamberlik yglan etdi. Ol Ýoşiýanyň galp gurbanlyk sypasynda hyzmat edýän erbet ruhanylary öldürjekdigini hem-de şol sypanyň öz üstünde adamlaryň süňklerini ýakjakdygyny öňünden aýtdy. Şeýle hem ol Ýarobgama bir alamat berip, onuň gurbanlyk sypasynyň ýarylyp açyljakdygyny we külüniň dökülip çykjakdygyny görkezdi. Bularyň ählisi Rebbiň Sözüne görä ýerine ýetdi, emma Ýarobgam pygamberiň yglanyny eşidende gaharlanyp, pygamber bilen hasaplaşmaga synanyşdy, ýöne Hudaý ähli zadyň üstünden höküm sürýärdi.

> 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.

> Soňra şeýle boldy: Hudaý adamsynyň Beýteldeki gurbanlyk sypasyna garşy gygyryp aýdan sözlerini patyşa Ýarobgam eşidende, ol gurbanlyk sypasynyň üstünden elini uzadyp: «Ony tutuň!» diýdi. Onuň garşysyna uzadan eli bolsa gurap galdy; şeýlelikde, ony yzyna çekip bilmedi. Gurbanlyk sypasy hem çat açyp ýaryldy, we Hudaý adamsynyň Rebbiň sözi bilen beren nyşanyna görä, kül gurbanlyk sypasyndan dökülip gaçdy. 1 Patyşalar 13:4, 5.

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

Nyşan derrew ýerine ýetdi, we Ýerobogamyň eli şel boldy.

> 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.

> Patyşa jogap berip, Hudaýyň adamyna şeýle diýdi: «Indi Öz Hudaýyň Rebbiň ýüzüni ýalbaryp sora we meniň üçin doga et, elim maňa gaýtadan dikeldilsin». Hudaýyň adamy Rebbe ýalbardy; şondan soň patyşanyň eli oňa ýene dikeldildi-de, öňküsi ýaly boldy. Patyşa Hudaýyň adamyna diýdi: «Men bilen öýe bar, özüňi güýçlendir, men saňa sylag bereýin». Emma Hudaýyň adamy patyşa şeýle diýdi: «Maňa öýüňiň ýarysyny berseň hem, seniň bilen girmerin; bu ýerde ne çörek iýerin, ne-de suw içerim. Çünki Rebbiň sözi arkaly maňa şeýle buýruldy: “Çörek iýme, suw içme, gelen ýoluň bilen hem gaýdyp dönme”». Şeýlelikde ol başga ýol bilen gitdi we Beýteliň ýolundan gelen ýoly bilen dolanmadı. 1 Patyşalar 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.

Isa hemişe bir zadyň soňuny başga bir zadyň başlangyjy bilen şekillendirýär, hem-de gadymy sözüň doly manysyndaky Ysraýylyň demirgazyk we günorta patyşalyklarynyň başlangyjy, iki taýagyň bir taýaga birleşdirilip görkezilýän taryhynda tamam bolýar; bu bolsa ruhy, häzirki zamandaky Ysraýyl milletini aňladýar.

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.

Iki taýagyň birleşdirilen taryhynda, soňky döwürde, 1798-nji ýylda, üç basgançakly synag işi başlandy. Iki taýak hem (patyşalyklar) ýarygijede çykarylan gykylykda Mukaddes Ruhuň dökülmeginiň öňüsyrasynda ýygnalýardy. 1844-nji ýylyň ýazyndaky ilkinji lapykeçlikde protestantlar synag işinden geçip bilmediler we katolisizmiň gyzlaryna öwrüldiler; şeýlelikde, Ýeroboam arkaly öňden nusgalanan ýalan ybadat ulgamynyň açylyşyny gaýtaladylar.

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.

Protestant Reformasiýasy Hudaýyň, çölde bolan ybadathanany Rim ybadathanasynyň yrymlaryndan, däp-dessurlaryndan we adatlaryndan çykarmak üçin amala aşyran işidi. Martin Lýuteriň döwründen başlap, Tiriň jelep aýalyny hristianlygyň galp ykrar etmesi bilen örtülen butparaz sežde ulgamyndan başga zat däldigini görkezýän barha köp hakykatlar aýan edildi. Rebbiň maksady, Öz halky Müsürde gul bolan wagtky ýaly, Öz ýesir halkyny garaňkylykdan çykarmakdy. Olara Öz kanunyny bermek üçin, olary Müsüriň gulçulygyndan halas etdi. Protestantlaryň 1798-nji ýylda möhüri açylan bilim nuryň barha artmagyna eýermegi ret etmegi, olaryň 1844-nji ýylda kanuny we Mesihiň hakyky mukaddes ýer hyzmatyny tanamagyna päsgel berdi.

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.

Olaryň höküm sagadynyň habaryny ret etmegi olaryň Rim ýygnagynyň gyzlaryna öwrülendigini görkezdi, we şondan soň olar Mukaddes Ýazgylarda ýalan pygamber (imandan dänmiş Protestantlyk) hökmünde tanadylýan ýalan ybadat ulgamyny döretdiler. 1844-nji ýylyň 22-nji oktýabrynda imanyň üsti bilen mukaddes ýere giren wepaly Milleritler üçünji perişdäniň nuruny kabul etdiler hem-de özüni Protestant diýip ykrar edip, şol bir wagtyň özünde butparazlygyň esasy däbine, ýagny güneşe ybadat etmäge ýapyşýan ýalan ybadat ulgamyna ýazgaryş habaryny ýetirdiler. Ýahudadan bolan pygamber 1844-nji ýylyň 22-nji oktýabrynda gelen üçünji perişdäniň habaryny ykrar edip, ony yglan eden Millerit Adventizminiň nusgasy boldy.

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.

Ýerobogamyň pygamberi öýüne gelip, dynç almagy barada eden haýyşy bilen ýüzbe-ýüz bolanda, pygamber Reb tarapyndan özüne berlen anyk görkezmeleri beýan etdi. Şol buýruk Millerit Adventizmine hem berildi. Buýruk olaryň gelen ýolundan yzyna dolanmazlygy hakyndady, çünki Millerit Adventizmi Protestant denominasiýalarynyň içinden çykyp gelipdi. Olar 1844-nji ýylyň ýazyndaky ilkinji lapykeçlikde Protestantlardan aýrylypdylar, hem-de Ýeremiýa Ýahuda pygamberine berlen hut şol bir görkezmeleriň nusgasyny berýär.

> 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.

> Seniň sözleriň tapyldy, men olary iýdim; Seniň sözüň meniň ýüregime şatlyk we begenç boldy; çünki, eý, Goşunlaryň Hudaýy Reb, men Seniň adyň bilen atlandyryldym. Men masgaralaýjylaryň jemagatynda oturmadym, ne-de şatlanyp goşuldym; Seniň eliň sebäpli ýalňyz oturdym; çünki Sen meni gazap bilen doldurdyň. Näme üçin meniň derdim dowamly, ýaram bolsa sagalmaýan, şypa kabul etmeýän? Sen maňa düýbünden ýalançy ýaly, tükenýän suwlar ýaly boljakmy? Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, onda Men seni ýene getirerin, sen Meniň huzurymda durarsyň; eger sen gymmatlyny bihaýadan aýyrsaň, onda sen Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Men seni bu halk üçin berkitilen bürünç diwar ederin; olar saňa garşy söweşerler, emma seni ýeňip bilmezler; çünki Men seni halas etmek we gutarmak üçin seniň bilen bile, diýip Reb aýdýar. Men seni erbetleriň elinden halas ederin, zalymyň elinden gutararyn. Ýermeýa 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.

Ikinji Bela döwrüniň wagt pygamberliginiň ýerine ýetmeginde, 1840-njy ýylyň 11-nji awgustynda, Ylham kitabynyň onunjy babyndaky gudratly perişde elinde açyk kiçi kitap bilen indi, we Ýuhanna gidip şol kitaby alyp iýmäge tabşyryldy. Ýeremiýa taryhyň şol nokadynda kiçi kitaby iýenleri görkezýär, we sözler bal kimin süýjüdi, çünki olar onuň „ýüreginiň şatlygy we şatlanmasy“dy. Emma Hudaýyň „eli“ sebäpli Ýeremiýa „gazapdan doly“ boldy, ol „ýaralandy“ we „hemişelik agyry“ içindedi. Hudaýyň „eli“ sebäpli Ýeremiýa Hudaýyň özüne „ýalançy ýaly“ bolandygyny we „aldawçy suwlar“ ýaly bolandygyny öňe sürdi. Reb 1843-nji ýylyň çyzgysyndaky käbir sanlardaky bir ýalňyşlygyň üstünde Öz „elini“ saklapdy.

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.

Ýeremiýa Milleritleriň ilkinji lapykeçligini, ýagny Habakugyň görgüsiniň gijä galan wagtyny aňladýar. Ýeremiýa bilen aňladylanlara, “ýagyş” hökmünde suratlandyrylýan habaryň başa barmadygy ýaly göründi. Emma Habakuk şeýle diýipdi: “çünki bu görgüniň entek bellenen wagty bardyr, emma ahyrynda ol sözlär we ýalan sözlemez; gijä galan bolsa-da, oňa garaş; sebäbi ol hökman geler, gijä galmaz.” Ýeremiýa Hudaýyň ýalan sözländigini we habaryň (ýagyşyň) başa barmandygyny pikir edipdi, emma ol diňe gijä galypdy.

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.

Soňra Hudaý Ýeremiýa şeýle görkezme berdi: “Eger sen yza dolansaň, onda Men seni ýene-de yzyna getirerin, sen Meniň öňümde durar-syň; eger gymmatlyny bihaýadan aýryp alsaň, sen Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olaryň ýanyna dolanma.” Göwnüçökgünlikden soň, Rebbiň hyzmatyna gaýdyp gelmeli we habaryň şowsuz bolandygy ýaly görünende dörän ruhdan düşgünligi üstünden zyňyp aýyrmaly bolan Hudaýyň halkyny wekilçilik edýän Ýeremiýa barada aýdylýar. Eger Ýeremiýa bellenen talaplary ýerine ýetirse, Hudaý oňa Öz sözçüsi bolmaga ýol bererdi.

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.

Şu wagtda biziň gözlegimiz üçin has möhüm bolan zat, Hudaýyň Ýeremiýa onuň lapykeçligine “şatlanýan” “masgaralaýjylaryň ýygnagy” barada näme aýdandygydyr. Ol Ýeremiýa masgaralaýjylaryň Ýeremiýa dolanyp biljekdigini, emma onuň hiç haçan olaryň ýanyna dolanmaly däldigini aýtdy. Ýeremiýa ýaňy katolisizmiň goýnuna dolanmagy saýlap, Wawilonyň gyzlaryna, Baalyň we Aştarotyň galp pygamberlerine öwrülen protestantlara garşy duranlary wekilçilik edýärdi. Ýeremiýa, şeýle hem, pygamberçilik çyzygynyň şol bir nokadynda demirgazyk patyşalygynyň başlangyjynda Ýerebohamyň galp ybadat ulgamyny ýazgaran Iýuda pygamberini wekilçilik edýärdi; şeýlelikde, bu demirgazyk patyşalygynyň taryhynyň ahyrynda katolisizmiň keşbi bolan galp ybadat ulgamynyň girizilmegini nusgalaýardy. Pygamber Ýereboham, Ýereboham ýaranlyk döretmegi teklip edeninde, oňa öz gelen ýolundan iýmäge, içmäge ýa-da dolanmaga bolmaýandygyny aýtdy.

> 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.

> Patyşa Hudaýyň adamyna şeýle diýdi: «Men bilen öýe gel, özüňe dynç ber, men hem saňa sylag bereýin». Emma Hudaýyň adamy patyşa şeýle jogap berdi: «Maňa öýüňiň ýarysyny beräýseň-de, men seniň bilen gitmerin; bu ýerde ne çörek iýerin, ne-de suw içerim. Çünki Rebbiň sözi bilen maňa şeýle buýruldy: “Çörek iýme, suw içme, gelen ýoluň bilen hem yzyna dolanma”». 1 Patyşalar 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.

Ýahuda pygamberiniň aýdymy, Iliýanyň kyssasyndaky Bagalyň we Aştarodyň ýalan pygamberleriniň işi bilen gabat gelýär. Elbetde, Millerçileriň taryhy hem Iliýanyň taryhydyr, çünki Miller Iliýa bolupdy. Iliýanyň kyssasynda Bagalyň we Aştarodyň pygamberleri aldaw tansyny ýerine ýetirdiler; bu bolsa Hudaýdan ot inip, Iliýanyň gurbanlygyny ýakyp ýok eden wagtynda akmaklyk hökmünde paş boldy. Şeýlelikde bu hadysa Millerçi taryhynyň Gijäniň Ýarysyndaky Çagyryşynda Mukaddes Ruhuň dökülip berilmeginiň nusgasy boldy. Şol taryhdaky ýüzbe-ýüz gelme, ikinji Iliýanyň, ýagny Hirodiýanyň gyzynyň (Salomeýanyň) ýerine ýetiren aldaw tansynyň dowamynda ýaşan Ýahýa çokundyryjynyň ýüzbe-ýüz gelmesini aňladýardy. Hirodiýa Izebela arkaly nusgalandyryldy, Izebel bolsa Katolik ybadathanasynyň nyşanydyr.

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.

1844-nji ýylda protestant ybadathanalary Hirodiýanyň (Izebel) gyzy Salome boldular. Aldaw tansynda Hirot öz şalygynyň ýarysyny wada beripdi, muny hem ol öz doglan gününde etdi; şeýlelikde bu, soňky günleri nyşanlaýar, şol wagt on patyşa, ýagny Ahabyň (demirgazykdaky on şalygyň patyşasynyň) nusgasynda görkezilenler, öz şalygyny papalyga (Izebele) bermäge razy bolýarlar. “Şalygyňyzyň ýarysyny” bermek konfederasiýanyň nyşanydyr, we Ýahudadan gelen pygamber Jerobogama özüniň hiç haçan ýüz dönderen patyşa bilen ylalaşyk baglaşmajakdygyny ýa-da onuň galp ybadat ulgamyny goldamajakdygyny açyk bildirýärdi.

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.

Reb hem şeýle diýdi Ýeremiýa: “ýaňsylawçylaryň ýygnagy” (imandan dönük protestantçylyk) Ýeremiýa gaýdyp gelip biler, ýöne Ýeremiýa hiç haçan olaryň ýanyna gaýdyp barmaly däldir, ýa-da gelen ýoly bilen gaýtmaly däldir. Emma Ýahuda pygamberi hut şony etdi, çünki ol Ýahuda dolanmazdan öň — özüne berlen işi tamamlap ýetişmezden öň — galp we ýalançy bir pygamber tarapyndan aldandy.

> 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.

> Ine, Beýtelde bir garry pygamber ýaşaýardy; onuň ogullary gelip, şol gün Hudaýyň adamsynyň Beýtelde eden ähli işlerini oňa gürrüň berdiler; onuň patyşa aýdan sözlerini hem atalaryna aýdyp berdiler. Olaryň atasy olara: «Ol haýsy ýol bilen gitdi?» diýdi. Sebäbi Ýahudadan gelen Hudaýyň adamsynyň haýsy ýol bilen gidendigini onuň ogullary görüpdi. Soňra ol öz ogullaryna: «Maňa eşegi eýerläň» diýdi. Şeýlelikde, olar oňa eşegi eýerlediler; ol hem oňa münüp, Hudaýyň adamsynyň yzyndan gitdi we ony bir dub agajynyň aşagynda oturan ýerinde tapdy. Ol oňa: «Ýahudadan gelen Hudaýyň adamy senmi?» diýdi. Ol hem: «Men» diýdi. Şonda ol oňa: «Meniň öýüme gel, çörek iý» diýdi. Ol bolsa şeýle diýdi: «Men seniň bilen dolanyp bilmerin, seniň bilen içeri hem girmerin; bu ýerde seniň bilen ne çörek iýerin, ne-de suw içerim. Çünki Rebbiň sözi arkaly maňa şeýle aýdyldy: “Ol ýerde çörek iýme, suw hem içme, gelen ýoluň bilen-de gaýtma”». Ol oňa: «Men hem seniň ýaly pygamberdirin; bir perişde Rebbiň sözi arkaly maňa şeýle diýdi: “Ony öýüňe özüň bilen bile alyp gaýt, goý, çörek iýsin we suw içsin”» diýdi. Emma ol oňa ýalan sözledi. Şeýlelikde, ol onuň bilen yza gaýdyp, onuň öýünde çörek iýdi we suw içdi. Olar saçagyň başynda oturanlarynda, ony yzyna getiren pygambere Rebbiň sözi geldi. Ol Ýahudadan gelen Hudaýyň adamyna gygyrıp şeýle diýdi: «Reb şeýle diýýär: Sen Rebbiň sözüne boýun bolman, Hudaýyň Rebbiň saňa buýran tabşyrygyny ýerine ýetirmän, yzyna dolanyp gelip, Rebbiň saňa: “Ol ýerde çörek iýme, suw içme” diýen ýerinde çörek iýip, suw içeniň sebäpli, seniň jesediň atalaryň mazaryna ýetmez».

> 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.

> Ol çörek iýip, içenden soň, ony yzyna getiren pygamber üçin eşegi eýerledi. Ol gidenden soň, ýol boýunça bir ýolbars onuň garşysyndan çykyp, ony öldürdi; onuň jesedi ýoluň üstüne taşlanyp galdy, eşek onuň ýanynda durdy, ýolbars hem jesediň ýanynda durdy. Ine, ýolagçylar geçip barýarkalar, ýoluň üstüne taşlanyp galan jesedi we jesediň ýanynda duran ýolbary gördüler; gelip, garry pygamberiň ýaşaýan şäherinde bu habary ýetirdiler. Ony ýoldan yzyna getiren pygamber bu habary eşidende: «Bu, Rebbiň sözüne boýun egmedik Hudaý adamydyr; şonuň üçin Reb oňa özüne aýdan sözüne görä, ony ýolbarsa tabşyrdy; ýolbars hem ony parçalap, öldürdi» diýdi. Soňra ol öz ogullaryna şeýle diýdi: «Maňa eşegi eýerläň». Olar hem eşegi eýerlediler. Ol gidip, onuň jesediniň ýoluň üstüne taşlanyp galandygyny, eşegiň we ýolbarsyň jesediň ýanynda durandygyny tapdy; ýolbars jesedi iýmandy-da, eşegi-de paralamandy. Pygamber Hudaý adamynyň jesedini galdyryp, eşegiň üstüne saldy we yzyna getirdi; garry pygamber ony ýas tutmak we jaýlamak üçin şähere getirdi. Ol onuň jesedini öz mazarynda goýdy; olar onuň üçin ýas tutup: «Wah, doganym!» diýdiler. Ony jaýlandan soň, ol öz ogullaryna şeýle diýdi: «Men ölensoň, Hudaý adamynyň jaýlanan gabrynda meni-de jaýlaň; süňklerimi onuň süňkleriniň ýanynda goýuň. Çünki onuň Rebbiň sözi bilen Beýteldäki gurbanlyk sütünine garşy we Samariýanyň şäherlerindäki belent ýerleriň ähli öýlerine garşy jar eden sözi hökman amala aşar». 1 Patyşalar 13:11–32.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

> “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.

> “Hudaýyň güýji nämäniň hakykatdygyna şaýatlyk eden wagty, şol hakykat ebedilik hakykat hökmünde durmalydyr. Hudaýyň beren nuruna garşy gelýän soňraky çaklamalara ýol berilmeli däldir. Adamlar Mukaddes Ýazgylaryň özleri üçin hakykat bolup görünýän, emma hakykat bolmadyk düşündirişleri bilen peýda bolarlar. Şu wagt üçin hakykaty Hudaý imanymyz üçin binýat hökmünde bize berdi. Nämegiň hakykatdygyny Özi bize öwretdi. Biri galar, soňra ýene beýlekisi, Hudaýyň Öz Mukaddes Ruhunyň aýan etmesi astynda beren nuruna garşy gelýän täze nur bilen çykar. Bu hakykatyň esaslandyrylmagynda gazanylan tejribeden geçenleriň az sanlysy henizem diridir. Hudaý olaryň ömrüni rehim-şepagat bilen saklady, şonuň üçin olar Resul Ýahýanyň öz ömrüniň iň soňuna çenli edişi ýaly, özleriniň geçen tejribelerini ömürleriniň ahyryna çenli gaýtadan-gaýtadan beýan etsinler. Ölümde ýykylan baýdak göterijiler bolsa, öz ýazgylarynyň gaýtadan neşir edilmegi arkaly geplemelidirler. Maňa görkezildi welin, olaryň sesleri şeýlelikde eşidilmelidir. Olar şu wagt üçin hakykaty nämäniň emele getirýändigine dair öz şaýatlyklaryny bermelidirler.”

> “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.

> Imanymyzyň aýratyn nokatlaryna garşy gelýän habar bilen gelýänleriň sözlerini kabul etmeli däldiris. Olar Mukaddes Ýazgylaryň köp sanly bölegini bir ýere jemläp, öz öňe sürýän nazaryýetleriniň töweregine subutnama hökmünde üýşürýärler. Bu soňky elli ýylyň dowamynda gaýta-gaýta edilip gelindi. Mukaddes Ýazgylar Hudaýyň sözi bolup, hormatlanmaga degişli bolsa-da, olary şeýle ulanyş, eger şeýle ulanylyş Hudaýyň şu elli ýylyň dowamynda berkarar edip saklan binýadynyň bir sütünini ýerinden gozgaýan bolsa, uly ýalňyşlykdyr. Şeýle ulanyşy edýän adam Hudaý halkyna gelen öňki habarlara güýç we täsir beren Mukaddes Ruhuň ajaýyp güwä geçirişini bilmeýär.

> “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.

> “Elder G-niň subutnamalary ygtybarly däldir. Eger kabul edilse, olar bizi şu günkü ýagdaýymyza getiren hakykata bolan Hudaý halkynyň imanyny weýran ederdi.

> “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.]

> “Biz bu meselede aýgytly bolmalydyrys; çünki onuň Mukaddes Ýazgy arkaly subut etmäge çalyşýan nokatlary dogry däldir. Olar Hudaýyň halkynyň geçmişdäki tejribesiniň ýalňyş bolandygyny subut etmeýär. Bizde hakykat bardy; bize Hudaýyň perişdeleri ýol görkezdi. Mukaddes Ruhuň ýolbaşçylygy astynda mukaddes ýer baradaky meseläniň beýan edilişi berildi. Imanymyzyň özleriniň hiç hili paýy bolmadyk taraplary babatda her kimiň dymmagy paýhaslylykdyr. Hudaý Öz-Özüne hiç wagt ters gelmeýär. Eger Mukaddes Ýazgydan getirilen deliller hakykat bolmadyk zada şaýatlyk etmäge mejbur edilse, olar nädogry ulanylandyr. Ýene biri we ýene başga biri peýda bolup, guýy uly ýagtylyk getirýän ýaly bolar we öz tassyklamalaryny öňe sürer. Emma biz öňki çäk belgilerine ygrarly durýarys. [1 Ýahýa 1:1–10 sitata getirildi.]

> “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.

> Maňa şeýle diýmek tabşyryldy: bu sözleri häzirki wagt üçin laýyk diýip ulanyp bileris, sebäbi indi günäni onuň hakykatdaky ady bilen atlandyrmaly wagt geldi. Öz şöhratyny gözleýän, imana gelmedik adamlar işimizde bize päsgel berýärler. Olar özlerini täze nazaryýetleriň dörediýjileri hasaplatmak isleýärler we şolary hakykat diýip öňe sürýärler. Emma bu nazaryýetler kabul edilse, olar soňky elli ýylyň dowamynda Hudaýyň Öz halkyna berip gelen, Mukaddes Ruhuň aýan edişi bilen tassyk eden hakykatyny inkär etmäge getirjekdir.” Selected Messages, 1-nji kitap, 161.

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