Verse forty of Daniel eleven begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798 runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Ayat patang puluh ing Daniel bab sewelas kawiwitan ing mangsa wekasan, nanging ayat kasebut nuduhake rong mangsa wekasan, mula wong kang nyinaoni wangsit bisa nyelarasake mangsa wekasan kang kapisan karo mangsa wekasan kang kapindho. Nalika panrapan iki ditindakake, alur sejarah Millerite kang diwiwiti ing taun 1798 lumaku sajajar karo sejarah Amerika Serikat ing taun 1989. Kaloro alur kasebut nuduhake alur sungu Protestan sejati lan alur sungu Republikan saka kewan saka bumi ing Wahyu bab telulas. Kaloro alur kasebut diwiwiti ing mangsa wekasan ing taun 1798, lan mangsa wekasan ing taun 1989 mung njangkepi sarta menehi paseksi kang kapindho tumrap tetenger-tetenger bebener kang dibukak segele ing ayat kasebut.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001, was typified by the last encampment of ancient Israel at Kadesh and the rebellion of Moses. The rebellion of 1863 represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001, represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Gerakan malaékat katelu teka ing tanggal 22 Oktober 1844, nanging katundha sajroning pambrontakan suwéné pitung taun saka taun 1856 nganti 1863. Tekané malaékat katelu dumadi manèh ing tanggal 11 Sèptèmbèr 2001. Taun 1863 dipralambangaké déning pakémahan kapisan bangsa Israèl kuna ing Kadesh lan pambrontakané para telik sandhi cacah sepuluh, déné tanggal 11 Sèptèmbèr 2001 dipralambangaké déning pakémahan pungkasan bangsa Israèl kuna ing Kadesh lan pambrontakané Musa. Pambrontakan ing taun 1863 nglambangaké pambrontakan kapisan ing Kadesh, kang nuwuhaké paukuman pati ing ara-ara samun. Pambrontakan ing tanggal 11 Sèptèmbèr 2001 nglambangaké pambrontakan pungkasan ing Kadesh, kang njalari patiné para pamimpin Adventisme Laodikia.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Tumuruning malaékat ing tanggal 11 Agustus 1840, kang miwiti gerakan taun 1840 nganti 1844, kang déning Sister White sinebut minangka panyingkapan kang mulya saka pangwasané Allah, nglambangaké tanggal 11 September 2001 lan nandhakaké sawijining panyingkapan kang mulya saka pangwasané Allah.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Malaekat kang manunggal ing pangwartan pekabaran malaekat katelu iku bakal madhangi saindenging bumi kanthi kamulyane. Ing kéné kapratélakaké sawijining pakaryan kang jembaré nyakup jagad kabèh lan kuwatané ora lumrah. Gerakan Advent taun 1840–44 iku minangka sawijining pamedharing kamulyan saka panguwasané Allah; pekabaran malaekat kapisan digawa menyang saben stasiun misi ing saindenging jagad, lan ing sawetara nagara ana kapentingan agama kang paling gedhé sing tau kaseksènan ing tanah endi waé wiwit Reformasi abad kaping nembelas; nanging kabèh iku bakal katlawan déning gerakan kang perkasa ing sangisoré pepéling pungkasan saka malaekat katelu.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Rawuhipun malaékat katelu ingkang kapisan, ing tanggal 22 Oktober 1844 (Kadesh ingkang kapisan), punika kanggé ngrampungaké pakaryanipun, nanging umatipun Allah milih netepaké pamimpin ingkang énggal lan wangsul dhateng Mesir. Ing taun 1863, piyambakipun sampun “mbangun malih Yerikho”, tinimbang melu ing pakaryanipun Allah ing ndhatengaken ambruking tembok-tembok Yerikho. Awit saking punika, piyambakipun katiban ipat-ipat, kanthi pejah wonten ing ara-ara samun.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Lan Yosua ing wektu iku ngipat-ipati wong-wong mau, pangandikané, “Kenaa ing ipat-ipat ana ing ngarsané Pangéran wong sing tangi lan mbangun kutha Yerikho iki; dhasaré bakal didèkaké nganggo pambarepé, lan gapurané bakal dipasang nganggo anaké sing ragil.” Yosua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Kados pamejanganipun Israèl kuna ing Kadesh kapisan, ingkang sampun nampik pawartosipun Yosua lan Kaleb, pambrontakanipun Israèl modern wonten ing Kadesh kapisan (1863), ndhatengaken paukumanipun Yosua dhateng piyambakipun. Nalika malaékat kaping tiga wangsul ing tanggal 11 September 2001 (Kadesh pungkasan), pakaryan pungkasan minangka ancang-ancang sadèrèngipun Gusti Allah ngrubuhaken Yerikho lan témbok-témbokipun wiwit kalampahan.

October 22, 1844, marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday law in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Tanggal 22 Oktober 1844 nandhani rawuhé malaékat katelu, lan kanthi mangkono uga nandhani tekané undhang-undhang dina Minggu kang bakal enggal teka ing dina-dina pungkasan. Taun 1863 nandhani pungkasané mangsa pacoban malaékat katelu kang diwiwiti tanggal 22 Oktober 1844. Mulané, taun 1863 minangka pralambang undhang-undhang dina Minggu kang bakal enggal teka, awit Yésus tansah nggambaraké pungkasan kanthi wiwitan. Ing taun 1863, bangsa iku kapérang dadi rong golongan, lan samono uga, nalika undhang-undhang dina Minggu iku teka, rong golongan bakal katon.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863) is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001, marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Mangsa pangujian malaékat katelu ing sajarah Millerite diwiwiti ing taun 1844 lan rampung ing taun 1863, lan wiwitan sarta pungkasané loro-loroné nandhani undhang-undhang dina Minggu ing jaman wekasan. Ing sajarah antarané wiwitan (1844) lan pungkasan (1863) iku dumadi pambrontakan gerakan Millerite (1856). Mulané, mangsa iku mawa tenger “Kayektèn.” Baliné menyang Kadesh kaping pindho ing tanggal 11 September 2001 nandhani wiwitané proses pangujian malaékat katelu, kang bakal rampung nalika tekané undhang-undhang dina Minggu kang wis cedhak, kaya kang dipralambangaké déning taun 1863.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Wiwit saka angger-angger dina Minggu iku nganti masa pencobaan manungsa katutup, Yerikho lan témbok-temboké bakal dirubuhaké, selaras karo paukuman eksekutif marang sundhal Babilon sing dilambangaké ing sajarah iku. Ayat patang puluh diwiwiti ing taun 1798, lan dipungkasi ing angger-angger dina Minggu sing bakal enggal rawuh ing ayat patang puluh siji. Wektu wekasan ing taun 1798 makili garis internal pasamuwané Allah, diwiwiti saka kaum Millerit saka gerakan malaékat kapisan nganti tekan gerakan malaékat katelu lan satus patang puluh papat èwu. Kabèh ana ing sajroning siji ayat.

The war between the king of the north and the king of the south that began with the ascendancy of the king of the south in 1798 was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798 was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Peperangan antarané raja ing sisih lor lan raja ing sisih kidul, kang kawiwitan nalika raja ing sisih kidul nggayuh kaunggulan ing taun 1798, dipungkasi ing taun 1989, nalika raja ing sisih kidul dikalahaké déning aliansi antarané karajan kaping lima lan kaping enem ing pamecané Kitab Suci. Peperangan antarané raja ing sisih lor lan raja ing sisih kidul kang kawiwitan ing taun 1798 diakoni déning kaum Millerit minangka peperangan nglawan Roma, kang miturut panemuné mung awujud rong kakuwatan pangrusak, yaiku paganisme lan papalisme. Nalika peperangan iku rampung ing taun 1989, katelu kakuwatan pangrusak iku kabèh padha mèlu ing peperangan mau, lan bab iku nandhani wiwitané gegambaran profètis bab katelu kakuwatan mau kang nuntun jagad menyang Armageddon, kang sacara géografis digambaraké ing ayat patang puluh lima ing Daniel sewelas.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one includes verses forty-one through forty-four.

Ayat patang puluh nganti patang puluh lima nuduhaké dinamika nubuat saka telung kakuwatan kang nggawa paus marang pungkasané ing antarané segara-segara lan gunung suci kang mulya. Yèn dimangertèni kanthi bener, sejarah nubuat kang kagambaraké ing ayat patang puluh siji nyakup ayat patang puluh siji nganti patang puluh papat.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verses forty-one through forty-four identify the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective, present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Mula, kawiwitan saka jaman wekasan ing taun 1989, kanthi paseksi kapindho saka taun 1798, kang nuduhaké wiwitan lan pungkasané perang antarané raja kidul lan raja lor, ayat patang puluh siji nganti patang puluh papat nuduhaké patunggilan rangkep telu saka kepausan kang tatuné kang agawe pati wis kawarasaké, lan ing ayat patang puluh lima kepausan mau tekan ing pungkasané. Yèn ditliti saka sudut pandhang iki, ayat-ayat mau ngandharaké sawijining sejarah kang dumadi ing sanjabané pasamuwané Gusti Allah, kaya kang uga digambaraké déning sesambungan antarané segel pitu lan pasamuwan pitu ing kitab Wahyu.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Garis sajarah kenabian kang diwakili déning taun 1798 utamané makili paukuman pamariksan, lan garis kang diwiwiti saka titik sing padha ing taun 1989 utamané makili paukuman eksekutif. Taun 1798 utamané nekanaké pakaryaning utusan kang nyawisaké dalan tumrap Sang Utusan Prajanjian, lan taun 1989 utamané nekanaké pakaryaning utusan Élia.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last-day covenant is identified repeatedly in the Scriptures.

Wiwit taun 1798, nalika segelé kitab Daniel dibukak, kita ngalami mundhaking kawruh bab sejarah nubuat, kang ing sajroné Kristus nuntun umat-Né lumebu ing sesambungan prajanjian kang mujudaké manunggaling kodrat ilahi lan kodrat manungsa kanthi langgeng. Prajanjian ing dina-dina wekasan iku bola-bali dipratélakaké ing Kitab Suci.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

Lah, bakal tumeka wektune, mangkono pangandikane Pangeran, Ingsun bakal damel prejanjian anyar karo kulawargane Israèl lan karo kulawargane Yehuda: ora kaya prejanjian kang Ingsun damel karo para leluhure nalika Ingsun nyekel tangane kanggo nuntun dheweke metu saka tanah Mesir; prejanjian-Ku iku padha dilanggar déning wong-wong mau, sanadyan Ingsun dadi garwané wong-wong mau, mangkono pangandikane Pangeran: Nanging iki prejanjian kang bakal Ingsun damel karo kulawargane Israèl; sawisé dina-dina iku, mangkono pangandikane Pangeran, Ingsun bakal nancepaké angger-angger-Ku ana ing batiné, lan nulis iku ana ing atiné; lan Ingsun bakal dadi Allahé, déné dheweke bakal dadi umat-Ku. Lan ora bakal padha mulang manèh, saben wong marang pepadhane, lan saben wong marang saduluré, mangkéné: Ngertia marang Pangeran; awit wong-wong kabèh bakal padha wanuh marang Ingsun, wiwit saka kang cilik dhéwé nganti tekan kang gedhé dhéwé, mangkono pangandikane Pangeran: awit Ingsun bakal ngapura kaluputané, lan dosané ora bakal Ingsun éling-éling manèh. Yeremia 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Sakabèhé para nabi padha nandhakake dina-dina pungkasan, lan ungkapan “dina-dina pungkasan,” ing ramalan, nggambaraké mangsa wektu pangadilan. Malaékat kapisan rawuh ing taun 1798, ing wektu pungkasan, kanggo ngumumaké kabukané pangadilan ing taun 1844, kang uga dadi tekané dina-dina pungkasan. Dina-dina pungkasan iku yaiku “dina-dina” miturut Yeremia sing bakal teka, nalika Allah bakal “ngapura” “piala” lan “ora bakal ngélingi manèh” dosa-dosané umat kagungané. Pakaryan iku katindakaké déning Kristus, minangka Imam Agung, ing dina pangruwating dosa antitipikal, sajroning “dina-dina pungkasan.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Manawa Adventisme Millerit tetep lumampah kanthi pracaya ana ing pepadhang kang saya maju saka malaékat katelu kang rawuh ing tanggal 22 Oktober 1844, mesthine wong-wong mau wis ana ing omahé kang langgeng bebarengan karo Gusti Yesus. Iki kang dimaksud déning Yeremia nalika ngandika, “sawisé dina-dina iku.” “Dina-dina iku” iku jaman-jaman kenabian kang nuntun menyang, lan pungkasané rampung ing, taun 1844. Iku “dina-dina” kang kasebut ing Daniel bab rolas.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Nanging mlakua ing dalanmu nganti tekan wekasané: awit kowé bakal ngaso, lan bakal ngadeg ana ing bagéanmu nalika pungkasaning dina-dina. Daniel 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

Ing “wektu pungkasaning dina-dina,” utawa kaya pangandikané Yérémia, “sawisé dina-dina iku,” Kristus netepaké arep maringi angger-anggeré ana ing sajroning batiné umaté lan nulis angger-anggeré ana ing ati. Batine iku minangka sipat kang luwih asor, utawa kaya déné Paulus nyebutaké, daging, déné ati iku minangka sipat kang luwih luhur. Prasetyaning prejanjian iku njanjèkaké maringi umaté pikiran anyar ing wektu pitobat, lan badan anyar ing Rawuhé kang Kapindho. Manungsa tiba bebarengan karo Adam, kang katitahaké manut gambaré Allah, lan kang katitahaké kanthi sipat kang luwih luhur lan sipat kang luwih asor. Prejanjiané Kristus yaiku nebus umat manungsa kanthi sipaté kang kaping pindho saka paukumaning dosa.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

“Ing dina-dina pungkasaning sajarah bumi iki, prejanjianing Allah karo umat-Né kang netepi pepakon-pepakon-Né bakal dianyari manèh. ‘Ing dina iku Aku bakal damel prejanjian kanggo wong-wong mau karo kewan-kewaning ara-ara, lan karo manuk-manuking langit, lan karo sakehing kewan melata ing lemah; lan Aku bakal nyirnakaké gandhewa lan pedhang sarta perang saka ing bumi, lan Aku bakal ndadèkaké wong-wong mau padha sare kalawan tentrem. Lan Aku bakal nglamar kowé dadi kagunganingSun salawas-lawasé; iya, Aku bakal nglamar kowé dadi kagunganingSun ana ing kabeneran, lan ing pangadilan, lan ing sih katresnan, lan ing kawelasan. Aku bakal nglamar kowé dadi kagunganingSun ana ing kasetyan; lan kowé bakal wanuh marang Pangéran.’”

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

“‘Lan bakal kelakon ing dina iku, Ingsun bakal miyarsakaké, mangkono pangandikané Pangéran, Ingsun bakal miyarsakaké langit, lan langit bakal miyarsakaké bumi; lan bumi bakal miyarsakaké gandum, lan anggur, lan lenga; lan kabeh iku bakal miyarsakaké Yizreèl. Lan dheweke bakal Ingsun sebar kanggo Ingsun piyambak ana ing bumi; lan Ingsun bakal ngasihani marang wong wadon kang durung oleh sih-kawelasan; lan Ingsun bakal ngandika marang wong-wong kang dudu umatingSun, Kowé iku umatingSun; lan wong-wong mau bakal matur, Paduka punika Allah kawula.’ Hosea 2:14-23.

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“‘Ing dina iku,... turahané Israèl, lan wong-wong saka brayat Yakub kang padha kaluwaran,... bakal nyandel marang Pangéran, Kang Mahasuci, Allahé Israèl, kalawan sajati.’ Yesaya 10:20. Saka ‘saben bangsa, lan taler, lan basa, lan umat’ bakal ana wong-wong kang kanthi bungah nanggapi marang pawarta, ‘Wedia marang Gusti Allah, lan mulyakna Panjenengané; awit wis tekan wekdalé paukumané.’ Wong-wong mau bakal mratobat saka saben brahala kang ngiket wong-wong mau marang bumi iki, lan bakal ‘nyembah marang Panjenengané kang nitahaké langit, lan bumi, lan segara, lan etuking banyu.’ Wong-wong mau bakal mbébasaké awaké dhéwé saka saben rerangkèné, lan bakal ngadeg ana ing ngarepé jagad minangka tenger-tengering sih-kadarmané Gusti Allah. Manut marang saben pepakon ilahi, wong-wong mau bakal katitik déning para malaékat lan déning manungsa minangka wong-wong kang ‘netepi dhawuhé Gusti Allah, lan imané Gusti Yésus.’ Wahyu 14:6–7, 12.”

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

“‘Lah, bakal tumeka dina-dina iku, mangkono pangandikané Pangéran, manawa wong sing mluku bakal nyusul wong sing ngundhuh, lan wong sing ngidak-idak woh anggur bakal nyusul wong sing nyebar wiji; lan gunung-gunung bakal netesaké anggur legi, lan kabèh bukit bakal lebur. Lan Ingsun bakal mbalèkaké para tawanané umaté Ingsun, Israel, lan wong-wong mau bakal mbangun kutha-kutha sing wis dadi reruntuhan, sarta bakal manggon ana ing kono; wong-wong mau bakal nandur kebon-kebon anggur, lan ngombé angguré; wong-wong mau uga bakal gawé taman-taman, lan mangan wohé. Lan Ingsun bakal nandur wong-wong mau ana ing tanahé dhéwé, lan wong-wong mau ora bakal dicabut manèh saka tanah sing wus Ingsun paringaké marang wong-wong mau, mangkono pangandikané Pangéran Allahmu. Amos 9:13–15.’” Review and Herald, 26 Februari 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods) marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844, He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Nalika Yeremia ngandika “sawisé dina-dina iku,” “dina-dina” kang ndhisiki pakaryan kang dilambangaké déning rawuhé Kristus kanthi dumadakan menyang padaleman suci kagungané kanggo nyucèkaké padaleman iku yaiku mangsa-mangsa pameca kang rampung ing taun 1798 lan 1844. Pungkasané dina-dina pameca (mangsa-mangsa) mau nandhani patang puluh enem taun nalika Kristus ngedegaké padaleman suci Millerite, lan nalika Panjenengané dumadakan rawuh ing tanggal 22 Oktober 1844, Panjenengané lagi nggenepi Maleakhi bab telu, kang uga Panjenengané genepi nalika Panjenengané nyucèkaké padaleman suci ing wiwitan lan pungkasané paladosané.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“Ing nalika ngresiki Padaleman Suci saka para panuku lan bakul kadonyan, Gusti Yesus ngumumaké misi Panjenengané kanggo ngresiki ati saka reregeding dosa,—saka pepénginan kadonyan, hawa nepsu kang mentingaké awak dhéwé, kabiasaan ala, kang ngrusak jiwa. Malachi 3:1–3 dipunsebat.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or, as Jeremiah states, writing His law upon the hearts and inward parts.

Lan “sawisé dina-dina iku,” Kristus nedya nyucèkaké padaleman suci kang wis diyasa déning Panjenengané, kang nglambangaké pakaryan Panjenengané anggoné nyucèkaké atiné umat kagungané saka reregeding dosa, utawa, kaya kang diandharaké déning Yérémia, nyerat angger-angger Panjenengané ing ati lan telenging batin.

For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

Amarga Panjenengané nemu kaluputan ing wong-wong mau, Panjenengané ngandika, Lah, bakal tekan wektuné, mangkono pangandikané Gusti, nalika Ingsun bakal damel prejanjian anyar karo brayat Israèl lan karo brayat Yéhuda: ora kaya prejanjian kang wus Ingsun damel karo para leluhuré ing dina nalika Ingsun nyekel tangané kanggo nuntun wong-wong mau metu saka tanah Mesir; awit wong-wong mau ora tetep ana ing prejanjian-Ku, lan Ingsun ora nggatekaké wong-wong mau, mangkono pangandikané Gusti. Awit iki prejanjian kang bakal Ingsun damel karo brayat Israèl sawisé dina-dina iku, mangkono pangandikané Gusti; angger-angger-Ku bakal Ingsun lebokaké ing pikirane, lan bakal Ingsun tulis ing atiné: lan Ingsun bakal dadi Allahé, lan wong-wong mau bakal dadi umat-Ku. Ibrani 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Tembung “those days” iku yaiku “wekasaning dina-dina” Daniel, kang rampung ing taun 1798 lan 1844. Garis sungu Protestan kang diwiwiti ing taun 1798, ing ayat kaping patang puluh saka Daniel sewelas, nekanaké sesambetan prajanjian kang ditegakaké karo satus patang puluh papat ewu. Tembung Ibrani “lot” iku watu cilik kang dienggo nemtokaké nasib sawiji-wijining wong. Daniel didhawuhi lunga lan ngaso (ing pati), nganti tekan “wekasaning dina-dina,” nalika ing taun 1844 pangadilan bakal diwiwiti lan nasibé bakal ditemtokaké.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Nanging lumakua ing dalanmu nganti tekan pungkasané: awit kowé bakal ngaso, lan bakal ngadeg ana ing pandumanmu ing pungkasaning dina-dina. Daniel 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the mareh vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Dina-dina” ing “pungkasaning dina-dina” nglambangaké pameca-pameca bab wektu kang wus rampung ing taun 1844, awit sawisé iku wektu pameca wis ora bakal ana manèh. Rong èwu telung atus taun, kang minangka wahyu mareh, tegesé rawuhé Sang Kristus kanthi dadakan ing pasucèné Panjenengané, nalika iku wus rampung, lan rong èwu limang atus rong puluh taun bebendu pungkasan uga wus rampung, kaya déné dina-dina bebendu kapisan wus rampung ing mangsa wekasan ing taun 1798. “Sawisé dina-dina iku,” kaya kang kasebut déning Yérémia, sabanjuré dirembug déning Paulus. Paulus ngrujuk marang tembungé Yérémia “sawisé dina-dina iku,” kaping pindho, awit Paulus ora mung ngrembug prajanjian kang bakal ditetepaké “sawisé dina-dina iku,” nanging kang luwih wigati, panjenengané nuduhaké pakaryané Sang Kristus minangka Imam Agung.

For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

Amarga marga saka saos kurban siji Panjenengane wus nyampurnakake ing salawas-lawase wong-wong kang kasucèkaké. Lan bab iku Sang Roh Suci uga dadi paseksi tumrap kita: amarga sawisé Panjenengane ngandika sadurunge mangkéné, Iki prajanjian kang bakal Dakadèkaké karo wong-wong mau sawisé dina-dina iku, pangandikané Gusti, angger-angger-Ku bakal Daklebokaké ing sajroning ati-atiné, lan ana ing pikirané bakal Daktulisi; lan dosa-dosané sarta pialané ora bakal Dakélingi menèh. Saiki, ana ing ngendi ana pangapura tumrap kabèh iku, ana kurban kanggo dosa ora ana menèh. Mulané, para sadulur, awit kita nduwèni kendel kanggo lumebu ing papan kang Mahasuci marga saka getihé Gusti Yésus, lumantar dalan kang anyar lan kang urip, kang wis kasucekaké déning Panjenengane kanggo kita, lumantar tabir, yaiku dagingé piyambak; lan awit kita nduwèni Imam Agung kang ngungkuli brayaté Allah. Ibrani 10:14–21.

The two hundred and twenty years that link the prophecy of the mareh vision of Christ’s appearance with the twenty-five-hundred-and-twenty-year prophecy of the chazon vision of prophetic history tie together, or link, the beginning of those two prophetic periods with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Rong atus rong puluh taun kang nyambungaké pameca saka sesanti mareh bab anggoné Kristus ngatingal karo pameca rong èwu limang atus rong puluh taun saka sesanti chazon bab sejarah kang diweca iku nggandhèngaké, utawa nyambungaké, wiwitané rong mangsa pameca mau kanthi gandhèngan simbolis kang nggambaraké panyawijining kamanungsan karo kaallahan, yaiku pakaryan kang dirampungaké déning Kristus ing panyucèn kang dumadi sajroning gerakan malaékat katelu, lan nuwuhaké prajanjian kang dianakaké déning Panjenengané karo wong satus patang puluh patang èwu.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ’s work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred-and-twenty-year prophecies of God’s indignation that represent the trampling down of the host and the sanctuary.

Sesanti chazon, kang nggambarake anggone padaleman suci diidak-idak, yaiku sesanti ngenani umat manungsa kang wis diidak-idak dening dosa wiwit pambalelane Adam ing Patamanan Eden; lan sesanti marah, kang nggambarake pakaryane Kristus anggone mulihake lan ngresiki padaleman suci, kalorone wis kaleksanan ing tanggal 22 Oktober 1844. Ana rong pameca bab bebendune Gusti Allah, kang saben-saben suwene rong ewu limang atus rong puluh taun, kang nggambarake anggone wadyabala lan pasucen diidak-idak.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Kalorone pamedhar wangsit mau nglambangaké panindhesing umat manungsa, yaiku sing bakal dipulihaké déning wahyu bab marah. Kaloro bebenduning Allah marang umaté mau nglambangaké bebenduné marang manungsa kang wis tumiba ing dosa, sing mung bakal kaslametaké lan dipulihaké déning pakaryané Kristus sajroning mbangun manèh lan nyucekaké padaleman suci kang wis ambruk.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature rule over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Bebendu loro iku nglambangake kodrat luhur lan kodrat asor ing manungsa. Nalika Adam tiba ing dosa, kodrat asor dadi kang nguwasani kodrat luhur, dene rancanganing Kristus tumrap manungsa yaiku supaya kodrat luhur nguwasani kodrat asor. Nalika Adam tiba ing dosa, kodrat luhur teluk marang hawa nepsuning kodrat asor, lan rancanganing Allah dadi kuwalik. Iki kang dikarepake saka tembung “pamratobat” ing Kitab Suci. Mratobat ateges kodrat luhur dipulihake maneh menyang kalungguhane minangka kang nguwasani kodrat asor. Mratobat iku ateges mbalikke, utawa njungkirwalikake.

The first indignation against the northern kingdom was the indignation against the lower nature that subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Bebendu kang kapisan marang karajan sisih lor yaiku bebendu marang kodrat kang asor, kang nelukaké kodrat kang luhur nalika manungsa tumiba ing dosa. Bebendu iku dumadi luwih dhisik, awit Sang Kristus miwiti pakaryan panebusan trep ing titik wiwitané, lan wiwitané iku saka hawa nepsuné kodrat kang asor, yaiku hawa nepsu ing bab mangan. Sang Kristus miwiti pakaryan-Né kanthi pasa patang puluh dina.

“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

“Kristus mangertos bilih, supados saged kasil nerusaken rancangan kaslametan, Panjenenganipun kedah miwiti pakaryan nebus manungsa ing panggenan ing ngendi karusakan punika wiwit. Adam tiba amargi nuruti hawa nepsu napsu mangan. Supados ngesanké dhateng manungsa bab kuwajibanipun manut dhateng angger-anggering Allah, Kristus miwiti pakaryan panebusanipun kanthi mbenerake kabiasaan jasmanining manungsa. Surudipun kautaman lan rusaking turuning bangsa punika utaminipun kadadosaken déning nuruti napsu mangan ingkang sampun kleru.” Testimonies, jilid 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city in which God chose to place His name. On October 22, 1844, the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Bebendu ingkang kaping kalih katujokaken dhateng kodrat ingkang langkung luhur, ingkang dipunlambangaken dening karajan sisih kidul, papan dunungipun Yerusalem, inggih punika kitha ingkang dipunpilih dening Gusti Allah kangge mapanaken Asma-Nipun. Ing tanggal 22 Oktober 1844, pakaryan ingkang dipunkarsakaken badhe dipuntindakaken dening Kristus, lan pakaryan ingkang sapunika saweg dipuntindakaken dening Panjenenganipun, dipunlambangaken dening kalih tugel kajeng kagunganipun Yeheskiel.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Nalika rong tekené Yehezkiel dipasang dadi siji teken ing salawas-lawase, iku nuduhaké prajanjian nalika Kristus nyingkiraké dosa saka umaté ing salawas-lawase, lan kodrat kang luwih dhuwur lan kang luwih asor dibalèkaké marang tatanan hierarkis kang samesthiné, lan manungsa sapisan manèh dadi utuh. Ing kahanan durung mratobat, kodrat manungsa kang luwih asor, kang dilambangaké déning bebendu kang kapisan, nguwasani kodrat manungsa kang luwih dhuwur kang dilambangaké déning bebendu kang pungkasan. Mulané, bebendu kang kapisan iku tumuju marang karajan lor, kang sacara géografis ana “ing ndhuwur” karajan kidul.

The two hundred and twenty years that link the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the Second Coming in a twinkling of an eye.

Rong atus rong puluh taun kang nggandhèngaké rong sesanti marah lan chazon karo kaallahan lan kamanungsan, ing wiwitané kang bebarengan, loro-loroné manunggal dadi kayu siji nalika Kristus ngrampungaké pakaryané malaékat katelu bebarengan karo wong satus patang puluh papat èwu. Pameca bab bebendu pungkasan marang karajan kidul iku kang digandhèngaké karo pameca bab anggoné ngatingal ing taun 1844, awit prajanjian iku mènèhaké pikiran anyar nalika mratobat, nanging badan anyar (karajan lor) mung dipulihaké nalika Rawuhé kang Kaping Pindho ing sakedhèping mripat.

Verse forty of Daniel eleven identifies both times of the end, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity does not sin is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Ayat patang puluh ing Daniel bab sewelas mratélakaké loro-loroné mangsa pungkasan, lan kanthi mangkono nandhesaké alur internal lan eksternal ing sajarah pameca sajroning sajarah kéwan saka bumi ing Wahyu bab telulas. Bebener-bebener kang kabukak segelé ing ayat iku nggambaraké alur bebener internal lan eksternal; Kristus rawuh kanggo mratélakaké lan mujudaké loro-loroné ing sajroning umat kagungané. Bebener yèn kamanungsan kang manunggal karo kaallahan ora nindakaké dosa digambaraké ing pepadhang kang magepokan karo akibat saka kabukaké segel kawruh, lan nggambaraké bebener internal umaté Gusti Allah ing dina-dina pungkasan. Pepadhang kang digambaraké déning peperangan antarané kakuwatan-kakuwatan kang nuntun jagad menyang Armageddon iku bebener eksternal umaté Gusti Allah ing dina-dina pungkasan.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

Pangandikané Sang Yehuwah tumuli rawuh marang aku manèh, ngandika, “Salajengipun, hé anak manungsa, jupuken sakgalih kayu satunggal, banjur seratana ing kono: Kanggo Yehuda, lan kanggo para turuné Israèl kancané; banjur jupuken kayu liyané, lan seratana ing kono: Kanggo Yusuf, kayuné Efraim, lan kanggo sakèhé kulawargané Israèl kancané. Lan gandhèngna siji lan sijiné dadi satunggal kayu; lan iku bakal dadi satunggal ana ing tanganmu. Lan manawa para turuné bangsamu padha matur marang kowé, mangsuli, ‘Apa kowé ora arep nerangaké marang aku apa tegesé iki kabèh?’ banjur kandhaa marang wong-wong mau, ‘Mangkéné pangandikané Pangéran Allah: Lah, Aku bakal njupuk kayuné Yusuf, kang ana ing tangané Efraim, lan taler-talering Israèl kancané, lan bakal nglumpukaké karo iku, ya iku karo kayuné Yehuda, lan ndadèkaké dadi satunggal kayu, lan iku bakal dadi satunggal ana ing tangan-Ku.’ Lan kayu-kayu kang kokserati iku bakal ana ing tanganmu ana ing ngarepé mripaté wong-wong mau. Lan kandhaa marang wong-wong mau, ‘Mangkéné pangandikané Pangéran Allah: Lah, Aku bakal njupuk para turuné Israèl saka ing tengahé para bangsa liya, ing ngendi waé padha lunga, lan Aku bakal nglumpukaké saka saben sisih, lan bakal nggawa wong-wong mau menyang nagarané dhéwé. Lan Aku bakal ndadèkaké wong-wong mau dadi satunggal bangsa ana ing tanah ing gunung-gunung Israèl; lan satunggal ratu bakal dadi ratu tumrap wong-wong mau kabèh; lan wong-wong mau ora bakal dadi rong bangsa manèh, lan ora bakal kabagi dadi rong karajan manèh babar pisan. Wong-wong mau uga ora bakal najisaké awaké manèh nganggo brahala-brahalané, utawa nganggo barang-barang kang jijik, utawa nganggo samubarang panerak; nanging Aku bakal nylametaké wong-wong mau saka sakèhé papan padunungané, ing ngendi wong-wong mau wis padha nglakoni dosa, lan Aku bakal nucèkaké wong-wong mau; mangkono wong-wong mau bakal dadi umatingSun, lan Aku bakal dadi Allahé. Lan Dawud, abdi-Ku, bakal dadi ratu ngungkuli wong-wong mau; lan wong-wong mau kabèh bakal duwé pangon siji; wong-wong mau uga bakal lumaku ana ing peparingé paukuman-Ku, lan netepi pranatan-pranatan-Ku, lan nglakoni. Lan wong-wong mau bakal manggon ana ing tanah kang wis Dakparingaké marang Yakub, abdi-Ku, papan panggonané para leluhurmu biyèn; lan wong-wong mau bakal manggon ana ing kono, iya wong-wong mau, lan anak-anaké, lan anak putuné turun-temurun; lan Dawud, abdi-Ku, bakal dadi pangerané ing salawas-lawasé. Salajengipun Aku bakal damel prejanjian karukunan karo wong-wong mau; iku bakal dadi prejanjian langgeng karo wong-wong mau; lan Aku bakal mapanaké wong-wong mau, lan nglairaké dadi akèh, lan bakal netepaké pasucèn-Ku ana ing tengah-tengahé ing salawas-lawasé. Tarub-Ku uga bakal ana bebarengan karo wong-wong mau; iya, Aku bakal dadi Allahé, lan wong-wong mau bakal dadi umatingSun. Lan para bangsa liya bakal ngerti yèn Aku iki Sang Yehuwah kang nucèkaké Israèl, manawa pasucèn-Ku ana ing tengah-tengahé ing salawas-lawasé.’” Yehezkiel 37:15–28.