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# The Book of Daniel - Number Seventy-Three

Doniyor Kitobi — Yetmish Uchinchi Raqam

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

Tarixiy o‘xshashliklarning ochilishi: Yoribomning aldovi va Adventist harakatining imon sinovi

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.

Shimoliy va janubiy shohliklar Levilar kitobining yigirma beshinchi va yigirma oltinchi boblaridagi buzilgan ahdning amalga oshishi sifatida, Xudoning g‘azabi ostida ikki ming besh yuz yigirma yil davomida tarqatib yuborildi. Birinchi va oxirgi g‘azablarning yakuni orasidagi qirq olti yil bu ikki shohlikning 1844-yilda ruhiy zamonaviy Isroilning bitta shohligiga yig‘ilishini ifodalagan edi. Bu ikki xalqning yig‘ilishi Hizqiyol birlashtirgan ikki tayoq hamda Ilyos haqidagi rivoyatda Zarafatlik beva to‘plagan ikki tayoq orqali ifodalangan edi. 1844-yil 22-oktabrda shimoliy va janubiy shohliklarning bashoratli tarixi o‘z nihoyasiga yetdi va shu tariqa u bu ikki shohlikning boshlanish tarixini takrorladi.

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.

Yeribom shimoliy shohlikda soxta sajda tizimini joriy etdi; bundan maqsad fuqarolarining Yahudoga borib, Quddusdagi muqaddas maskanda Xudoga sajda qilishlarining oldini olish edi.

> 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.

> Va Yorubom o‘z yuragida dedi: Endi shohlik Dovud xonadoniga qaytadi. Agar bu xalq Quddusdagi Egamiz uyida qurbonlik keltirish uchun chiqib borsa, bu xalqning ko‘ngli yana o‘z xo‘jayini — Yahudo shohi Raxabomga qaytadi; ular esa meni o‘ldirib, yana Yahudo shohi Raxabomga borib qo‘shiladilar. Shunda shoh maslahatlashib, ikkita oltin buzoq yasadi va ularga dedi: Quddusga chiqishingiz sizlar uchun ortiqchadir; ey Isroil, seni Misr yurtidan olib chiqqan xudolaring mana shulardir. Ulardan birini Baytilda qo‘ydi, boshqasini esa Donda o‘rnatdi. Bu ish esa gunoh bo‘ldi; chunki xalq ulardan biriga sajda qilish uchun, hatto Dongacha borardi. U yana balandliklar uyini qildi va Levi o‘g‘illaridan bo‘lmagan oddiy xalq orasidan ruhoniylar tayinladi. Yorubom Yahudodagi bayramga o‘xshash bayramni sakkizinchi oyda, oyning o‘n beshinchi kunida belgiladi va qurbongoh ustida qurbonlik keltirdi. U Baytilda ham xuddi shunday qildi, o‘zi yasagan buzoqlarga qurbonlik keltirdi; va Baytilda o‘zi qilgan balandliklarning ruhoniylarini joylashtirdi. Shunday qilib u Baytilda o‘zi yasagan qurbongoh ustida sakkizinchi oyning o‘n beshinchi kunida, ya’ni o‘z yuragidan o‘ylab topgan oyda, qurbonlik keltirdi; Isroil o‘g‘illari uchun bayram belgiladi; qurbongoh ustida qurbonlik keltirib, tutatqi tutatdi. 3 Shohlar 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.

Uning sajda qilish tizimi katolitsizmga (majusiylikka) xos edi, chunki Horunning isyoni bilan bo‘lgani kabi, u hayvonga atalgan va hayvonning timsolini o‘rnatdi. Ikki buzoq timsoli oltindan yasalgan bo‘lib, Bobilni ifodalar edi. Bu timsollar Misr xudolariga bag‘ishlangan edi; ular Horun ham ularni qanday ta’riflagan bo‘lsa, xuddi shunday: “sizlarni Misr yurtidan olib chiqqan xudolar” deb atalgan edi. U ikki shaharda ikkita qurbongoh qurdi; ular birgalikda ko‘rib chiqilganda, jamoat (Baytil) va davlatning (Dan) birikmasini ifodalaydi. Bu qurbongohlar haqiqiy qurbongohning qalbakilashtirilgan nusxalari edi, holbuki haqiqiy qurbongoh Masihdir; xuddi katolitsizm o‘zini Masihning yer yuzidagi vakili deb da’vo qilgani kabi. U buzilgan bir ruhoniylikni vujudga keltirdi, xuddi katolitsizm ruhoniylari kabi. U o‘zining sajda marosimi uchun Xudoning haqiqiy bayram kunlaridan har qaysisidan atayin farq qiladigan bir kunni tanladi; shu tariqa bu sajda qilishning haqiqiy va soxta kuni ustidagi bahsni ifodaladi.

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

U o‘zining soxta sajda tizimini yo‘lga qo‘ygan paytda, Xudo Yahudodan bir payg‘ambarni uning qalbaki sajda tizimini fosh etib, tanbeh berish uchun yubordi.

> 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.

> Va mana, Egamizning kalomi bilan Yahudodan Baytilga bir Xudoning odami keldi; Yorubom esa tutatqi tutatish uchun qurbongoh yonida turar edi. U Egamizning kalomi bilan qurbongohga qarshi nido qilib dedi: “Ey qurbongoh, ey qurbongoh, Egamiz shunday demoqda: Mana, Dovud xonadonida bir o‘g‘il tug‘iladi, uning ismi Yo‘shiyo bo‘lur; u sening ustingda senga tutatqi tutatadigan yuksak joylarning ruhoniylarini qurbon qilur, va sening ustingda odam suyaklari kuydirilur”. Va o‘sha kuni u bir alomat berib dedi: “Egamiz aytgan alomat shudir: mana, qurbongoh yorilib ketur, undagi kul to‘kilib tushur”. 3 Shohlar 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.

Yahudodan chiqqan payg‘ambar bo‘lajak podshoh Yo‘shiyoning tug‘ilishini ko‘rsatib beruvchi uch qismli bashoratni e’lon qildi. U Yo‘shiyo soxta qurbongohda xizmat qilayotgan yovuz ruhoniylarni o‘ldirishini va aynan o‘sha qurbongoh ustida odamlarning suyaklarini ham yondirishini oldindan aytdi. Shuningdek, u Yorubomga alomat ham berdi: Yorubomning qurbongohi yorilib ketadi va kullar to‘kilib tushadi, deb bildirdi. Bularning barchasi Egamizning Kalomiga muvofiq bajo bo‘ldi, ammo Yorubom payg‘ambarning e’lonini eshitgach g‘azablandi va payg‘ambar bilan hisoblashmoqchi bo‘ldi, biroq boshqaruv Xudoning qo‘lida edi.

> 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.

> Shoh Erobo‘om Baytildagi qurbongohga qarshi qichqirgan Xudoning odami so‘zini eshitgach, qurbongohdan qo‘lini uzatib: “Uni ushlanglar”, dedi. U esa unga qarshi uzatgan qo‘li qurib qoldi, shuning uchun uni yana o‘ziga tortib ololmadi. Qurbongoh ham yorilib ketdi, va kul qurbongohdan to‘kilib tushdi; bu Xudoning odami Egamizning kalomi bilan bergan alomatga muvofiq edi. 3 Shohlar 13:4, 5.

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

Alomat darhol amalga oshdi va Yorubomning qo‘li shol bo‘lib qoldi.

> 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.

> Shoh odamiga javob berib dedi: “Endi Tangring — Egangning yuzini iltijo qilgin va men uchun ibodat etgin, qo‘lim yana o‘z holiga qaytsin”. Shunda Xudoning odami Egaga iltijo qildi, va shohning qo‘li yana o‘z holiga qaytdi hamda avvalgidek bo‘ldi. So‘ng shoh Xudoning odamiga dedi: “Men bilan uyga yur, o‘zingni tetiklantir, men senga mukofot beraman”. Lekin Xudoning odami shohga dedi: “Agar menga uyingning yarmini bersang ham, sen bilan kirmayman; bu joyda na non yeyman, na suv ichaman. Chunki Egamizning kalomi orqali menga shunday amr qilingan edi: “Non yema, suv ichma, kelgan yo‘ling bilan yana qaytma””. Shunday qilib, u boshqa yo‘ldan ketdi va Baytildan kelgan yo‘li bilan qaytmadi. 1 Shohlar 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.

Iso har doim bir narsaning oxirini o‘sha narsaning boshlanishi bilan tasvirlaydi, va qadimgi, tom ma’nodagi Isroilning shimoliy hamda janubiy shohliklarining boshlanishi, ikki tayoqning bitta tayoqqa qo‘shilishi haqidagi tarixda nihoyasiga yetadi; bu esa ruhiy zamonaviy Isroil xalqini ifodalaydi.

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.

Ikki tayoq birlashtirilgan tarixda oxirzamonning 1798-yilida uch bosqichli sinov jarayoni boshlangan edi. Har ikkala tayoq ham (shohliklar) Muqaddas Ruhning Yarim tun nidosidagi to‘kilishidan oldin yig‘ib olinayotgan edi. 1844-yil bahoridagi birinchi hafsalasi pir bo‘lishda protestantlar sinov jarayonidan o‘ta olmadilar va katoliklikning qizlariga aylandilar; shu tariqa, Yeribom orqali timsollanganidek, soxta sajda tizimining yo‘lga qo‘yilishini yana takrorladilar.

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 Islohoti — jamoatni sahrodagi holatidan Rim cherkovining xurofotlari, rivoyatlari va urf-odatlaridan chiqarib olish uchun Xudo amalga oshirgan ish edi. Martin Lyuter zamonidan boshlab, Tir fohishasini nasroniylikning soxta e’tirofi bilan qoplangan butparast bir sajda tizimidan boshqa narsa emasligini ko‘rsatib beruvchi tobora ko‘proq haqiqatlar ochib berildi. Rabbimizning maqsadi, O‘z xalqini Misrda qullikda bo‘lgan kezlarida qilgani kabi, asir bo‘lgan xalqini zulmatdan chiqarib olish edi. U ularga O‘z qonunini berish uchun ularni Misr qulligidan ozod qildi. Protestantlarning 1798-yilda muhrdan chiqarilgan bilim nurining tobora ortib borishiga ergashishni rad etishlari, ularning 1844-yilda qonunni va Masihning haqiqiy muqaddas ma’baddagi xizmatini tanib olishlariga to‘sqinlik qildi.

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.

Ularning hukm soati haqidagi xabarni rad etishlari ularning Rim cherkovining qizlariga aylanganliklarini anglatdi, va shundan so‘ng ular Muqaddas Yozuvlarda soxta payg‘ambar (murtad protestantizm) sifatida aniqlangan soxta sajda tizimini barpo etdilar. 1844-yil 22-oktabrda imon orqali muqaddasxona ichiga kirgan sodiq Milleriylar uchinchi farishtaning nurini qabul qildilar va protestant ekanini da’vo qilgan holda butparastlikning asosiy an’anasiga, ya’ni quyoshga sajda qilishga yopishib olgan soxta sajda tizimiga tanbeh berdilar. Yahudodan chiqqan payg‘ambar 1844-yil 22-oktabrda kelgan uchinchi farishta xabarini tanib, uni taqdim etgan Milleriy Adventizmning timsoli edi.

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.

Yeribom payg‘ambarni uyiga kelib o‘zini tetiklashtirishga taklif qilganida, payg‘ambar Egamiz tomonidan o‘ziga berilgan aniq ko‘rsatmalarni bayon qildi. Bu amr Millerit Adventizmiga ham berilgan edi. Amr shundan iborat ediki, ular kelgan yo‘ldan qaytmasliklari kerak edi, holbuki Millerit Adventizmi protestant mazhablaridan chiqib kelgan edi. Ular 1844-yil bahoridagi birinchi umidsizlik paytida protestantlardan ajralib chiqqan edilar, va Yeremiyo Yahudo payg‘ambariga berilgan ayni shu ko‘rsatmalarning namunasini taqdim etadi.

> 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.

> So‘zlaring topildi, men esa ularni yedim; Sening so‘zing menga yuragimning shodligi va quvonchi bo‘ldi; chunki men Sening noming bilan atalganman, ey lashkarlar Egasi bo‘lgan Rabbiy Xudo. Masxara qiluvchilarning yig‘inida o‘tirmadim, ham quvonmadim; Sening qo‘ling sababli yolg‘iz o‘tirdim, chunki Sen meni g‘azab bilan to‘ldirding. Nega mening dardim uzluksiz, jarohatim esa tuzalmas, shifo topishni rad etadi? Sen men uchun butunlay yolg‘ondek, qurib qoladigan suvlardek bo‘lasanmi? Shuning uchun Egamiz shunday demoqda: Agar sen qaytsang, Men seni yana qaytaraman, va sen Mening huzurimda turasan; agar qimmatlisini qabihdan ajratib olsang, og‘zim kabi bo‘lasan; ular senga qaytsinlar, ammo sen ularga qaytma. Men seni bu xalq uchun mustahkam jez devor qilaman; ular senga qarshi jang qiladilar, ammo seni yenga olmaydilar; chunki Men seni qutqarish va xalos etish uchun sen bilanman, — deydi Egamiz. Men seni yovuzlarning qo‘lidan qutqaraman, dahshatlilarning qo‘lidan esa ozod qilaman. Yeremiyo 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.

Ikkinchi Voyning vaqt haqidagi bashorati bajo bo‘lgan paytda, 1840-yil 11-avgustda, Vahiy kitobining o‘ninchi bobidagi qudratli farishta qo‘lida ochiq kichik kitob bilan tushib keldi, va Yuhannoga borib, kitobni olib, uni yeyishi aytildi. Yeremiyo tarixning o‘sha nuqtasida kichik kitobni yeganlarni ifodalaydi, va bu so‘zlar asal kabi shirin edi, chunki ular uning “qalbining quvonchi va shodligi” edi. Ammo Xudoning “qo‘li” sababli, Yeremiyo “g‘azab” bilan “to‘ldi”, u “yaralandi” va “doimiy og‘riq” ichida edi. Xudoning “qo‘li” sababli, Yeremiyo Xudo Yeremiyoga “go‘yo yolg‘onchi” va “qurib qoladigan suvlar” kabi bo‘lganini aytdi. Rabbiy 1843-yil jadvalidagi ayrim raqamlardagi xato ustida O‘z “qo‘li”ni tutib turgan edi.

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.

Yeremiyo Milleritlarning birinchi hafsalasi pir bo‘lishini ifodalaydi; o‘shanda Habakkukning vahiyi kechikkandek bo‘lgan edi. Yeremiyo bilan ifodalanganlarga “yomg‘ir” sifatida tasvirlangan xabar muvaffaqiyatsizlikka uchragandek ko‘rindi. Ammo Habakkuk shunday degan edi: “chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; garchi u kechiksa ham, uni kut; chunki u, albatta, keladi, kechikmaydi.” Yeremiyo Xudo yolg‘on gapirdi, xabar esa (yomg‘ir) muvaffaqiyatsizlikka uchradi, deb o‘ylagan edi, ammo u faqat kechikkan edi.

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.

Shundan so‘ng, Xudo Yeremiyoga shunday ko‘rsatma berdi: “Agar sen qaytsang, Men seni yana avvalgi holingga keltiraman, va sen Mening huzurimda turasan; agar qimmatlisini razildan ajratib chiqarsang, sen Mening og‘zim kabi bo‘lasan; ular senga qaytsinlar, ammo sen ularga qaytma.” Umidsizlikdan so‘ng, Yeremiya Rabbiyning xizmatiga qaytishi va xabar muvaffaqiyatsiz bo‘lgandek ko‘ringanda paydo bo‘lgan ruhiy tushkunlikni silkitib tashlashi lozim bo‘lgan Xudoning xalqining timsoli edi. Agar Yeremiya belgilangan talablarni bajo keltirsa, Xudo unga O‘zining vakili bo‘lishiga izn berardi.

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.

Ayniqsa, hozirgi tadqiqotimiz uchun eng muhim jihat — Xudo Eremiyoga uning hafsalasi pir bo‘lgani ustidan “quvonayotgan” “masxarachilar yig‘ini” haqida nima deganidir. U Eremiyoga masxarachilar Eremiyoning oldiga qaytishlari mumkinligini, biroq Eremiyo hech qachon ularning oldiga qaytmasligi kerakligini aytdi. Eremiyo endigina katolitsizm bag‘riga qaytishni tanlagan va Bobilning qizlari, Baal hamda Ashtorotning soxta payg‘ambarlariga aylangan protestantlarga qarshi turganlarni ifodalagan. Eremiyo, bashorat chizig‘ining ayni shu nuqtasida, shimoliy shohlikning boshida Jeroboamning soxta sajda tizimini fosh etgan Yahudiyalik payg‘ambarni ifodalagan; shu tariqa u shimoliy shohlik tarixining oxirida katolitsizmning timsoli bo‘lgan soxta sajda tizimining joriy etilishini oldindan ifodalagan edi. Payg‘ambar Jeroboamga, Jeroboam ittifoq tuzishni taklif qilganida, o‘zi kelgan yo‘ldan qaytmasligi, yemasi ham ichmasligi kerakligini aytdi.

> 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.

> Shoh esa Xudoning odamiга dedi: “Men bilan uyingga bor, o‘zingni tetikla, men esa senga mukofot beraman.” Xudoning odami shohga dedi: “Agar menga uyingning yarmini bersang ham, sen bilan bormayman, bu joyda non yemayman ham, suv ichmayman ham. Chunki menga Egamizning kalomi bilan shunday amr qilingan: ‘Non yema, suv ichma, kelgan yo‘ling bilan yana qaytma’ ”. 3 Shohlar 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.

Yahudolik payg‘ambarining ifodasi Ilyos haqidagi hikoyada Baal va Ashtorotning soxta payg‘ambarlarining ishi bilan uyg‘unlashadi. Albatta, millerchilar tarixi ayni paytda Ilyosning ham tarixidir, chunki Miller Ilyos edi. Ilyos haqidagi hikoyada Baal va Ashtorot payg‘ambarlari aldov raqsini ijro etdilar; Xudodan olov tushib, Ilyosning qurbonligini yutib yuborganida, bu nodonlik sifatida fosh bo‘ldi va shu tariqa Millerchilar tarixidagi Yarim tun faryodida Muqaddas Ruhning to‘kilishini timsolladi. O‘sha tarixdagi to‘qnashuv ikkinchi Ilyosning, ya’ni Hirodiyaning qizi (Salome) tomonidan ijro etilgan aldov raqsi davridagi Yahyo Cho‘mdiruvchining to‘qnashuvini ifodalagan edi. Hirodiya Izabel orqali timsollangan edi, Izabel esa katolik cherkovining ramzidir.

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 yilda protestant cherkovlari Hirodiyaning (Izabelning) qizi Salomaga aylandi. Aldov raqsida Hirod o‘z shohligining yarmini va’da qilgan edi va buni o‘z tug‘ilgan kunida qildi; shu tariqa u, Ahab (shimoldagi o‘n shohlikning shohi) orqali timsollangan o‘n shoh oxirgi kunlarda o‘z shohligini papalikka (Izabelga) berishga rozi bo‘ladigan davrni oldindan ifodalagan edi. “Shohligingning yarmini berish” konfederatsiyaning ramzidir, va Yahudiyadan kelgan payg‘ambar Yorubomga murtad shoh bilan hech qachon ittifoq tuzmasligini hamda uning qalbaki sajda tizimini qo‘llab-quvvatlamasligini aniq bildirayotgan edi.

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.

Rabbiy Eremiyoga ham shuni aytgan edi: U “masxarachilar jamoasi” (murtad protestantizm) Eremiyoning oldiga qaytishi mumkinligini, ammo Eremiyo hech qachon ularning oldiga qaytmasligi, ya’ni kelgan yo‘lidan ortga qaytmasligi kerakligini bildirgan edi. Ammo Yahudolik payg‘ambar aynan shunday qildi, chunki u Yahudiyaga qaytishidan oldin — o‘ziga topshirilgan ishni tugatishidan oldin — yolg‘onchi va aldamchi bir payg‘ambar tomonidan aldandi.

> 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.

> Endi Baytilda bir qari payg‘ambar yashar edi; uning o‘g‘illari kelib, o‘sha kuni Baytilda Xudoning odami qilgan barcha ishlarni unga aytib berdilar; uning shohga aytgan so‘zlarini ham otalariga aytib berdilar. Otalari ularga dedi: “U qaysi yo‘ldan ketdi?” Chunki Yahudodan kelgan Xudoning odami qaysi yo‘ldan ketganini uning o‘g‘illari ko‘rgan edilar. U o‘g‘illariga dedi: “Eshakni menga egarlanglar”. Shunda ular unga eshakni egarladilar; u esa unga minib, Xudoning odami ortidan ketdi va uni eman daraxti ostida o‘tirgan holda topdi; unga dedi: “Yahudodan kelgan Xudoning odami senmisan?” U dedi: “Menman”. Shunda u unga dedi: “Men bilan uyga qaytgin va non yegin”. U dedi: “Men sen bilan qaytolmayman ham, sen bilan ichkariga kirolmayman ham; bu yerda sen bilan non ham yemayman, suv ham ichmayman. Chunki menga Egamizning kalomi bilan shunday aytilgan edi: ‘U yerda non yema, suv ichma, borgan yo‘lingdan qaytib kelma’”. U unga dedi: “Men ham sen kabi payg‘ambarman; farishta menga Egamizning kalomi bilan shunday dedi: ‘Uni o‘zing bilan uyingga qaytarib olib kel, toki u non yesin va suv ichsin’”. Ammo u unga yolg‘on gapirdi. Shunday qilib, u u bilan qaytib bordi, uning uyida non yedi va suv ichdi. Ular dasturxon atrofida o‘tirganlarida, Egamizning kalomi uni qaytarib olib kelgan payg‘ambarga keldi; va u Yahudodan kelgan Xudoning odamiga xitob qilib dedi: “Egamiz shunday deydi: Sen Egamizning amriga itoatsizlik qilganing, Egamiz Xudoying senga buyurgan amrni saqlamaganing, balki qaytib kelib, Egamiz senga: ‘Non yema, suv ichma’, deb aytgan joyda non yeganing va suv ichganing uchun, jasading ota-bobolaring qabriga kirmaydi”.

> 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.

> Va shunday bo‘ldiki, u non yeb, ichib bo‘lgach, o‘zi qaytarib olib kelgan payg‘ambar uchun eshakni egarladi. U ketgach, yo‘lda unga bir sher duch kelib, uni o‘ldirdi; uning jasadi yo‘lga tashlab qo‘yildi, eshak esa uning yonida turardi, sher ham jasad yonida turardi. Va mana, odamlar o‘tib borib, yo‘lga tashlab qo‘yilgan jasadni va jasad yonida turgan sherni ko‘rdilar; so‘ng borib, qari payg‘ambar yashagan shaharda bu haqda xabar berdilar. Uni yo‘ldan qaytarib olib kelgan payg‘ambar buni eshitgach, dedi: “Bu Egamizning kalomiga itoatsizlik qilgan Xudoning odami ekan; shu sababli Egamiz uni sherga topshirdi, sher esa Egamiz unga aytgan kalomga ko‘ra uni tilka-pora qilib, o‘ldirdi”. So‘ng u o‘g‘illariga: “Menga eshakni egarlang”, dedi. Ular esa uni egarladilar. U borib, uning jasadi yo‘lga tashlab qo‘yilganini, eshak bilan sher jasad yonida turganini ko‘rdi; sher jasadni yemagan ham, eshakni yirtmagan ham edi. Payg‘ambar Xudoning odami jasadini ko‘tarib, eshak ustiga qo‘ydi va uni qaytarib olib keldi; qari payg‘ambar esa aza tutish va uni dafn etish uchun shaharga keldi. U uning jasadini o‘z qabriga qo‘ydi; va ular uning ustidan aza tutib: “Oh, birodarim!” dedilar. Uni dafn etgach, u o‘g‘illariga dedi: “Men o‘lganimda, meni Xudoning odami dafn etilgan qabrga dafn etinglar; mening suyaklarimni uning suyaklari yoniga qo‘yinglar. Chunki u Egamizning kalomi bilan Baytilda qurbongohga qarshi va Samariya shaharlaridagi barcha sajdagohlar uylariga qarshi e’lon qilgan so‘z, albatta, amalga oshadi”. 3 Shohlar 13:11–32.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “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.

> “Xudoning qudrati nima haqiqat ekaniga guvohlik berganida, o‘sha haqiqat abadiy haqiqat bo‘lib turmog‘i lozim. Xudo bergan nurga zid bo‘lgan keyingi taxminlarga o‘rin berilmasligi kerak. Odamlar Muqaddas Bitikning o‘zlari uchun haqiqat bo‘lib ko‘rinadigan, ammo aslida haqiqat bo‘lmagan talqinlari bilan chiqadilar. Bu zamon uchun haqiqatni Xudo imonimizning poydevori sifatida bizga bergan. Nima haqiqat ekanini U O‘zi bizga o‘rgatgan. Biri chiqadi, so‘ng yana boshqasi, yangi nur bilan, biroq u Xudo O‘zining Muqaddas Ruhi namoyoni ostida bergan nurga zid bo‘ladi. Bu haqiqatning qaror topishida orttirilgan tajribadan o‘tganlarning ozchiligi hanuz tirik. Xudo, havoriy Yuhanno umrining mutlaq oxirigacha qilganidek, ular ham o‘z hayotlarining oxirigacha boshdan kechirgan tajribalarini qayta-qayta bayon etishlari uchun, marhamat bilan ularning umrini saqlab qolgan. O‘limda yiqilgan bayroq ko‘targuvchilar esa o‘z yozuvlarining qayta nashr etilishi orqali so‘zlashlari kerak. Menga ko‘rsatib berilganki, ularning ovozlari shu tariqa eshitilishi lozim. Ular bu zamon uchun haqiqat nimadan iborat ekaniga doir o‘z guvohliklarini berishlari kerak.”

> “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.

> “Imonimizning alohida nuqtalariga zid bo‘lgan xabar bilan keladiganlarning so‘zlarini biz qabul qilmasligimiz kerak. Ular Muqaddas Bitikdan ko‘plab matnlarni to‘plab, ularni o‘zlari ilgari surayotgan nazariyalarining isboti sifatida uyib qo‘yadilar. So‘nggi ellik yil davomida bu qayta-qayta sodir etib kelindi. Muqaddas Bitiklar Xudoning Kalomi bo‘lib, ularga hurmat ko‘rsatilishi lozim bo‘lsa-da, agar ularning qo‘llanishi Xudo shu ellik yil davomida mustahkamlab kelgan poydevordan bir ustunni siljitadigan bo‘lsa, bunday qo‘llanish katta xatodir. Bunday tarzda qo‘llaydigan kishi Xudoning xalqiga kelgan avvalgi xabarlarga qudrat va ta’sir bergan Muqaddas Ruhning ajoyib namoyishini bilmaydi.”

> “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.

> “Oqsoqol Gning isbotlari ishonchli emas. Agar ular qabul qilinsa, ular bizni bugungi holimizga keltirgan haqiqatga bo‘lgan Xudoning xalqining imonini barbod qilur edi.

> “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 mavzuda qat’iy bo‘lishimiz kerak; chunki u Muqaddas Yozuv orqali isbotlamoqchi bo‘lgan nuqtalar sog‘lom emas. Ular Xudo xalqining o‘tgan tajribasi xato bo‘lganini isbotlamaydi. Bizda haqiqat bor edi; biz Xudoning farishtalari tomonidan yo‘naltirilgan edik. Muqaddas Ruhning rahbarligi ostida ma’bad haqidagi masalaning taqdimoti berilgan edi. E’tiqodimizning o‘zlari hech qanday ishtirok etmagan jihatlariga doir sukut saqlashi har bir kishi uchun eng oqilona yo‘ldir. Xudo hech qachon O‘ziga zid kelmaydi. Muqaddas Yozuv dalillari haqiqat bo‘lmagan narsaga guvohlik berishga majbur etilsa, noto‘g‘ri qo‘llanilgan bo‘ladi. Yana biri, so‘ngra yana boshqasi chiqib, go‘yoki buyuk nur olib kiradi va o‘z da’volarini ilgari suradi. Ammo biz qadimgi chegaratoshlar ustida turamiz. [1 Yuhanno 1:1–10 keltirilgan.]”

> “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.

> “Menga shuni aytish buyurildiki, bu so‘zlarni biz shu zamonga munosib tarzda qo‘llashimiz mumkin, chunki gunoh o‘zining haqiqiy nomi bilan atalishi lozim bo‘lgan vaqt kelgan. O‘z ishimizda biz imonga kelmagan, o‘z shuhratini izlaydigan kishilar tufayli to‘siqqa uchramoqdamiz. Ular o‘zlarini yangi nazariyalarning mualliflari deb bilinishini istaydilar va bu nazariyalarni haqiqat deb da’vo qilib taqdim etadilar. Ammo agar bu nazariyalar qabul qilinsa, ular o‘tgan ellik yil davomida Xudo O‘z xalqiga berib kelgan, Muqaddas Ruhning namoyoni bilan tasdiqlab bergan haqiqatni inkor etishga olib boradi.” Selected Messages, 1-kitob, 161.

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