The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Wahyu ngenani Kristus ing pasal sepuluh kitab Daniel iku padha karo wahyu kang dideleng déning Yohanes ing kitab Wahyu. Iku minangka wahyu “marah,” yaiku ungkapan feminin saka wahyu “mareh” bab penampakané Kristus. “Mareh” iku wahyu ngenani rong ewu telung atus taun, lan teges pokoké yaiku “penampakan.” “Penampakan” Kristus tumrap Daniel lan Yohanes, loro-loroné padha dadi wahyu ngenani Kristus kang wis kaluhuraké.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

Lan ing dina kaping patlikur ing sasi kapisan, nalika aku ana ing sacedhake bengawan gedhé, yaiku Hiddekel; banjur aku ngangkat mripatku lan nyawang, lah ana satunggal wong ngagem lenan, ingkang pangguloné kaiket emas murni saking Uphaz: Awakipun ugi kados beril, lan pasuryanipun kados patingal kilat, lan mripatipun kados damar geni, lan lengen-lengenipun sarta suku-sukunipun kados warni tembaga ingkang sampun dipoles, lan swantening pangandikanipun kados swantening tiyang kathah. Daniel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Tembung “mareh” kang ateges “panampakan” ing pethikan punika dipunjarwakaken dados “panampakaning kilat.” Tembung punika kapanggihaké kaping sekawan wonten ing bab sepuluh, lan kaping kalih dipunjarwakaken dados “sesanti”, sarta kaping kalih malih dados “panampakan.” Tembung punika ugi kapigunakaken kaping tiga malih ing wangun femininipun. Tembung “marah” punika minangka wangun feminin saking sesanti “panampakan” punika. Tembung punika dipuntegesi minangka “pangilon”, lan punika minangka katrangan “kausatif” ingkang ndadosaken sawenèh kadadosan nalika punika katingal.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Adverbia kausatif dijupuk saka sawijining adjektiva kang nyebabake sawenehing prakara kelakon utawa nuwuhake sawenehing pangaribawa. Ing basa lan tata basa, istilah iki asring ngrujuk marang verba utawa konstruksi kang mratelakake gagasan bab nyebabake wong utawa sawenehing prakara nindakake tumindak utawa ngalami sawijining kaanan.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Upamané, ing ukara “She made him laugh,” tembung kriya “made” kalebu kausatif amarga nuduhaké yèn jejeré (she) njalari objèké (him) nindakaké tumindak kasebut, yaiku ngguyu.

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Aku ndandani montorku.” (Ing ukara iki, jejering “aku” njalari wong liya nindakake tumindak ndandani montor iku.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Panjenengané ndadosaké para siswaipun sinau kanggé ujian punika.” (Ing ngriki, subjèk “Panjenengané” njalari para siswaipun melu nindakaké tumindak sinau kanggé ujian punika.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“Dheweke nyukur rambute.” (Ing prakara iki, subyek “Dheweke” njalari wong liya nindakake tumindak nyukur rambute.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Perusahaan punika nyadeaken supados gedhong punika direnovasi.” (Ing ukara punika, perusahaan punika njalari tiyang sanès nindakaken tumindak merenovasi gedhong punika.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Kita bakal njaluk bocah-bocah supaya mèlu mbantu ing pakaryan omah.” (Ing kéné, subjèk “Kita” ngrancang njalari bocah-bocah mèlu nindakaké tumindak mbantu ing pakaryan omah.) Ing saben tuladha iki, kriya kausatif (had, made, got, get) nuduhaké yèn subjèk njalari wong liya nindakaké tumindak sing kasebut déning kriya utama (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Wahyu bab “mareh” ngenani panampakan iku, nalika diwedharake ing wangun feminim “marah”, lan ditegesi minangka “pangilon”, nandhani manawa wahyu ngenani Kristus kang kaluhuraké iku kawedhar manèh ana ing wong-wong kang nyawang wahyu mau. Nalika Daniel mirsa “panampakan” Kristus kaya kilat, ana golongan wong kang mlayu marga wedi, nanging tumrap Daniel, iku nuwuhaké owah-owahan mujijat ana ing njroné dhèwèké.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

Lan aku, Daniel, piyambak ingkang nyumurupi wahyu punika; awit tiyang-tiyang ingkang sesarengan kaliyan aku boten nyumurupi wahyu punika; nanging gumeter ingkang ageng tumiba dhateng piyambakipun, saéngga sami mlayu ndhelikaken awakipun. Mila aku katingal piyambakan, lan nyumurupi wahyu ageng punika, lan boten wonten kakiyatan ing salebeting aku; awit kaéndahanku malih dados karusakan ing salebeting aku, lan aku boten saged nyekel kakiyatan. Daniel 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Kayekten dipralambangaké déning tembung Ibrani “truth,” kang kawangun saka aksara kapisan, kaping telulas, lan pungkasaning aksara Ibrani. Aksara kapisan lan aksara pungkasan tansah padha kanggo Kristus, minangka Alpha lan Omega, tansah makili pungkasan bebarengan karo wiwitan. Aksara tengah utawa aksara kaping telulas makili pambrontakan. Daniel ngandika, “Aku, Daniel piyambak, weruh wahyu iku,” nanging wong-wong lanang kang ana bebarengan karo Daniel, kang urip ana ing pambrontakan, “ora weruh wahyu iku.” Mulané Daniel “piyambak” “weruh wahyu gedhé” iku. Ing wiwitan lan ing pungkasan Daniel piyambak weruh wahyu iku, lan rujukan kapindho njalari wong-wong kang mlayu mbabarake pambrontakané. Daniel makili umaté Allah ing dina-dina wekasan kang kaowahi dadi gambaré Kristus lumantar proses mirsani gambar-Nya. Kita kudu ndeleng wahyu “looking glass.”

“We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

“Kita kudu nduwèni kawruh bab Gusti Allah lumantar pangalaman urip. Manawa kita nerusake kanggo wanuh marang Pangéran, kita bakal mangertèni yèn miyosing Panjenengané wis katata kados ésuk. Kristus nimbali kita supaya kapenuhan samubarang kasampurnaning Gusti Allah. Mangka kita bisa saéstuné makili kasampurnaning agami Kristen. ‘Sapa waé sing ngombé banyu kang bakal Dakparingaké marang dhèwèké,’ pangandikané Sang Juru Slamet, ‘ora bakal ngelak menèh; nanging banyu kang bakal Dakparingaké marang dhèwèké bakal dadi ana ing njero dhèwèké sumber banyu kang muncrat tumuju urip langgeng.’ Kristus kersa supaya kita dadi mitra pakaryan bebarengan karo Panjenengané. Nalika kita dikosongaké saka dhiri, Panjenengané bakal maringi kita sih-rahmat-Nya supaya disaluraké marang wong liya. Loro pang wit zaitun, kang lumantar loro pipa emas ngucuraké lenga emas saka awake dhéwé, mesthi bakal nyukupi prau-prau kang wis kasucekaké kanthi pepadhang lan panglipur lan pangarep-arep lan katresnan tumrap wong-wong kang mbutuhaké. Kita kudu ngaturaké marang Gusti Allah paladosan kang luwih saka mung sawatara wektu lan ora tetep. Nanging iki mung bisa kita tindakake kanthi sinau saka Gusti Yésus, ngreksa sipat andhap-asor lan alusing manah Panjenengané. Sumangga kita ndhelik ana ing Gusti Allah. Sumangga kita nduwèni kapitadosan marang Panjenengané. Sumangga kita tetep ana ing Kristus. Mangka kita kabèh, ‘kanthi raina kabukak nyawang kaya ing sajroning pangilon kamulyaning Pangéran, kaowahaké dadi gambar kang padha saka kamulyan marang kamulyan,’—saka watak marang watak. Gusti Allah ora ngarep-arep kang mokal saka kowé utawa aku. Kanthi nyawang Panjenengané, kita bisa kaowahaké dadi gambaré Panjenengané.” Signs of the Times, 25 April 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Ing Daniel bab sepuluh lan bab sanga, Gabriel maringi panafsiran tumrap wahyu njaba lan wahyu njero saka ramalan marang Daniel, lan pratelan kapisan Daniel ing ayat siji bab sepuluh yaiku manawa dheweke wus mangertos kalorone wahyu iku, kang dilambangake minangka “bab” lan “wahyu.” Pangerten iku ditampane ing pungkasan rong puluh siji dina sajrone dheweke ana ing kahanan sungkawa. Rong puluh siji dina iku katutup kanthi rawuhipun Michael, malaekat agung. Cacah rong atus rong puluh, lan cacah rong puluh loro, kang minangka saprasepuluh utawa prasepuluhan saka rong atus rong puluh, iku minangka pralambang tumrap pamejanganing Kaallahan kaliyan kamanungsan, lan ana ing dina kaping rong puluh loro Daniel kaowahi dadi gambaripun Kristus.

I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

Aku ora mangan roti sing nyenengake, daging lan anggur uga ora mlebu ing cangkemku, lan aku babar pisan ora nglenggani awakku, nganti katutup telung minggu kebak. Lan ing dina kaping patlikur sasi kapisan, nalika aku ana ing pinggir kali gedhé, yaiku Hiddekel; banjur aku ngangkat mripatku lan mirsa, lah ana sawiji wong nganggo sandhangan mori, kang bangkèké kaiket nganggo emas alus saka Uphaz. Daniel 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Dhanièl nggambarake umat Allah ing dina-dina wekasan sing wis ngerti lumantar Sabda wangsitipun Allah bilih padha wis kasebar, lan padha ngraosaken susah merga kaanan kasebaripun sarta ngupadi pepadhang. Kaanan kasebaripun punika dipratelakakên minangka lembah kebak balung-balung garing kang mati ing Yéhezkièl bab tigang dasa pitu. Balung-balung punika mati, lan kasebar, nanging dipunwastani minangka brayat Israèl. Brayat Israèl ing dina-dina wekasan punika inggih satunggal atus patang puluh sekawan ewu. Padha kasebar, kados déné Dhanièl sumerep saking kitab-kitab Yérémia lan Musa. Ing Yéhezkièl, wong-wong mati punika nedahakên bilih padha ngakoni kaananipun.

Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

Banjur Panjenengané ngandika marang aku, Hé anaking manungsa, balung-balung iki iku sakèhé brayat Israèl; lah wong-wong iku padha muni: Balung-balung kita wis garing, lan pangarep-arep kita wis sirna; kita wis katutugan saka bagéan kita. Ezekiel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Brayat Israèl, yaiku balung-balung iku, mratélakaké yèn dhèwèké “kapisah saka pérangan-péranganing awaké déwé.” Wong-wong mau wis ngakoni kahananipun ingkang kasebar. Brayat Israèl ing jaman pungkasan netepi pasemon bab sepuluh prawan nganti temenan saben rincihe, lan ing sajarah Millerit, kasampurnaning pangertosan yèn wong-wong mau kapisah saka pérangan-pérangané katandhani nalika para prawan wicaksana padha mangertos yèn wong-wong mau ana ing wektu tundhaning rawuhipun, lan ugi yèn wektu tundhaning rawuhipun iku satunggaling mangsa tartamtu saking pasemon punika. Wong-wong ing Yéhezkièl ingkang ngakoni kahananipun ingkang kasebar iku yaiku wong-wong ingkang sawisé kuciwa kapisan banjur mangertos yèn wong-wong mau ana ing wektu tundhaning rawuhipun.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Balung-balungé Ezekiel, uga wong-wong wicaksana ing pasemon bab sepuluh prawan, kabèh mau diwakili déning tangisé Daniel sajroning rong puluh siji dina. Sawisé rong puluh siji dina mau, ing dina kaping rong puluh loro, Mikhael tumurun, lan Daniel kaparingan wahyu ngenani Kristus kang kinluhuraké, kang ngowahi Daniel dadi gambaré Kristus. Para prawan kang wicaksana lan balung-balung kang mati uga kudu ngliwati pepindhan kang kalakon déning wahyu pangilon.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Dhanièl, balung-balung garingé Yèhèzkièl, lan para prawan wicaksana sajroning sajarah Millerite, kabèh padha selaras karo loro seksi sing dipatèni ing Wahyu pasal sewelas. Musa lan Élia dipatèni, nanging wong loro mau bakal diuripaké manèh ing pungkasan telung dina setengah kang sipaté simbolis. Musa diuripaké manèh déning Mikhaèl, kaya kang ditepungi ing kitab Yudas.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

Nanging Mikhaèl, sang pangéran malaékat, nalika padudon karo Iblis bab layoné Musa, ora wani ngaturaké tudhuhan panyenyamah marang dhèwèké, nanging ngandika, “Muga Pangéran ngukumi kowé.” Yudas 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Ing Daniel bab sepuluh, Daniel nampi wahyu pangilon nalika Mikhaèl tumedhak sawisé patlikur dina sesambat. Iku swarané Mikhaèl kang nangèkaké wong mati.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

Amarga Gusti piyambak bakal tumedhak saka swarga kanthi sora panguwuh, kanthi swaraning malaékat pangarsa, lan kanthi slomprété Allah; lan wong-wong mati ana ing Sang Kristus bakal wungu luwih dhisik. 1 Thessalonians 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Dhaniel bab sepuluh nandhai transisi saka gerakan Laodikia malaékat katelu marang gerakan Filadelfia malaékat katelu. Iki selaras karo loro seksi ing Wahyu bab sewelas, balung-balung garing ing Yeheskiel bab telung puluh pitu, para prawan wicaksana ing pasemon bab sepuluh prawan, lan para Millerit sing netepi pasemon iku. Gabriel maringi tafsiran tumrap wahyu pangilon agung, nalika ngrampungaké pakaryan penafsiran kang wis diwiwiti déning dhèwèké ing bab sanga. Tafsiran iku kasampurnakaké déning Gabriel kanthi nélakaké sajarah kenabian kang katemu ing bab sewelas, kang sajatiné nerus nganti telung ayat kapisan ing bab rolas. Banjur ing ayat papat bab rolas, Dhaniel didhawuhi supaya nyégel kitabé.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Ing Daniel pasal sepuluh, “line upon line”, Daniel nglambangaké umaté Allah ing jaman pungkasan, kang uga digambaraké ing Daniel pasal loro minangka wong-wong sing kanthi temen-temen ngupaya (ing sangisoré ancaman pati) supaya mangertèni pesen kenabian lahiriah sing dilambangaké déning gambar rahasia kéwan-kéwané Nebukadnezar. Panjenengané uga lagi ngupaya mangertèni wahyu bab pesen kenabian batiniah sing dilambangaké déning rong èwu telung atus dina. Sawisé rong puluh siji dina simbolis saka sungkawa ing pasal sepuluh, pungkasane panjenengané digambaraké minangka wong sing mangertèni kaloro pawahyuan mau. Pangertosané iku katindakaké nalika penghulu malaékat tumedhak, lan panjenengané kena didemèk ping telu.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Pengalamané karo Mikhaèl, yaiku wahyu bab Mikhaèl sing mung dhèwèké piyambak sing weruh, nyawisaké dhèwèké supaya nampa panerang sing jangkep tumrap loro-loroné wahyu internal lan eksternal saka pameca. Pengalaman iku kaandharaké, larik demi larik, kanthi cara sing rinci banget manawa digandhèngaké karo Yehezkiel pasal telung puluh pitu, Wahyu pasal sewelas, lan Yesaya pasal nem. Ayat ing pasal sewelas ing ngendi Gabrièl nggabungaké loro wahyu iku yaiku ayat sepuluh, awit ana ing kono ratu sisih lor maju nganti tekan bèntèng, nanging ora luwih adoh manèh. Bèntèng iku bangsa, utawa kutha krajan, utawa ratu Mesir ing ayat iku, kaya sing ditegesaké déning Yesaya ing pasal pitu.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Awit sirahing Siria iku Damsyik, lan sirahing Damsyik iku Resin; lan sajroning sawidak lima taun Efraim bakal diremuk, nganti ora dadi bangsa manèh. Lan sirahing Efraim iku Samaria, lan sirahing Samaria iku putrané Remalya. Manawa kowé padha ora precaya, satemené kowé ora bakal diteguhaké. Yesaya 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Ing ayat sepuluh, ing pasal sewelas kitab Daniel, ratu saka lor maju nganti tekan tapel wates Mesir, lan ayat iku netepake bab iku minangka “bèntèng” Mesir (ratu saka kidul). Ayat sepuluh bisa katuduh minangka nggambarake taun 1989, nalika Uni Soviet kasapu sirna déning kapausan lan bala perang wakilé, yaiku Amerika Serikat. Iku minangka perang proksi kang kapisan saka telu, kang ing pungkasane dadi Perang Donya III ing perang proksi kang katelu (Panium). Perang proksi kang kapindho dilambangake déning ayat sewelas lan rolas, lan saiki lagi dumadi ing Ukraina, ing kono Rusia makili ratu saka kidul, kaya dene Uni Soviet makili ratu saka kidul nalika kalah ing taun 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Ing jaman biyèn aku wis migunakaké ukara “perang adhem” kanggo mbedakaké antarané telung perang proksi iki lan perang-perang donya. Satemené ana peperangan nyata kang lagi lumaku ing Ukraina, mula iku satemené dudu perang adhem, nanging sawijining perang proksi antarané kapapaan lan para sekutuné nglawan Rusia. Nanging bakal ana perang donya katelu, ing ngendi meh saben bangsa bakal dianggep dadi sasaran.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

“Dhuh, muga-muga umat Allah kagungan pangraos bab karusakan sing ngancam, kang bakal nekani èwon-èwon kutha, kang sapunika meh kabèh wus kaserah marang nyembah brahala!…”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Pelanggaran wis mèh tekan watese. Kacau-bala ngisi jagad, lan rasa nggegirisi kang gedhé bakal enggal tumiba marang manungsa. Pungkasan wis cedhak banget. Kita sing mangertèni kayektèn kuduné lagi nyawisaké awak tumrap apa sing ora suwé manèh bakal njeblug marang jagad minangka pepènget kang nggegirisi lan ngungkuli samubarang pangajab.” Review and Herald, 10 September 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Ing ayat sewelas lan rolas, Rusia, ratu ing sisih kidul, bakal ngalahaké tentara proksi kepausan, sing dipralambangaké déning rezim Nazi sing ngarahaké upaya perang Ukraina, lan sing didhukung déning tentara proksi kepausan sadurungé, yaiku Amerika Serikat. Ing Perang Donya II, tentara proksi kepausan, yaiku ratu ing sisih lor, nglawan Rusia Komunis yaiku rezim Nazi Jerman, lan tentara proksi iku kalah, kaya déné bakal kalah manèh ing Ukraina ing mangsa cedhak.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Perang proksi katelu dipralambangake ing ayat telulas nganti limalas, lan kawujud ing sajarah kuna lumantar perang Panium. Perang proksi katelu bakal ditindakake déning Amerika Serikat, yaiku tentara proksi kepausan, lan raja ing sisih lor bakal menang ing perang iku nglawan ateisme, kaya déné kang wus kelakon ing perang proksi kapisan (perang adhem). Ing perang proksi kapisan lan katelu, raja ing sisih lor—kepausan—ngalahake raja ing sisih kidul (Uni Soviet), banjur ngalahake Perserikatan Bangsa-Bangsa. Tentara proksiné ing rong perang iku biyèn yaiku, lan bakal dadi manèh, Amerika Serikat.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Sawisé kamenangané Putin ing Ukraina, Trump bakal kapilih manèh dadi présidhèn kaping wolu, yaiku saka antarané pitu présidhèn sing wis mrentah ing Amérika Sarékat wiwit perang proksi kapisan (perang adhem) kasampurnakaké ing taun 1989, yaiku mangsa wekasan tumrap gerakan reformasi saka malaékat katelu. Trump nggambaraké sungu Républikan ing kéwan bumi, lan dhèwèké nampani tatu pati ana ing tangané kéwan ateisme “woke” ing taun 2020, minangka kasampurnaning Wahyu bab sewelas bab loro seksiné dipatèni ing dalan.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America makili sungu Protestan kang sejati sajrone sajarah sing padha, lan ing taun 2020, Future for America nampa tatu pati saka tangane kéwan galak “woke” ateisme. Ing taun 2023, rong puluh loro taun sawisé 2001, Mikhaèl tumedhak kanggo miwiti prosès kang dilambangaké déning Yehezkiel, Yokanan, Daniel, lan Yesaya, yaiku mbangkitaké bala tentara gedhé kang bakal diangkat minangka panji-panji nalika hukum Minggu kang bakal enggal teka.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Ing taun 1856, gerakan Millerit Filadelfia ngalami transisi dadi gerakan Millerit Laodikia, lan ing kono sarta nalika iku uga nolak kawruh sing saya tambah bab pitung mangsa, banjur ngrampungake pambrontakane kanthi temenan ing taun 1863. Para Millerit ngalami transisi saka kahanan kang diwakili déning pasamuwan kaping nem, yaiku Filadelfia, marang pengalaman pasamuwan kaping pitu, lan titik balik iku salaras karo sajarah taun 2023, nalika gerakan Laodikia saka Future for America ngalami transisi saka pengalaman pasamuwan kaping pitu bali marang pengalaman pasamuwan kaping nem, yaiku pasamuwan Filadelfia. Ing penerapan profetik iki, sungu Protestan kang sejati, kaya déné sungu Republik, dadi kang kaping wolu, kang asalé saka pitu mau.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Kunci kanggo mangertèni yèn perang Ukraina iku perang proksi kapindho, yaiku “benteng” ing ayat sepuluh lan ayat pitu. Ing ayat pitu, kang nglambangaké kapausan nalika nampa tatuné kang matèni ing taun 1798, ratu ing sisih kidul lumebu menyang “benteng” ratu ing sisih lor, lan iki katembahan nalika jenderal Napoleon mlebu menyang Vatikan lan nggawa paus dadi tawanan. Ratu ing sisih kidul wis lumebu menyang benteng. Ing ayat sepuluh, ratu ing sisih lor, kang makili kapausan lan bala tentara proksiné, yaiku Amerika Sarékat, nyapu sirna struktur Uni Soviet, nanging “benteng” iku tetep kari ngadeg. “Benteng” iku sirahé, ibukuthané—yaiku Rusia.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Nanging “sirah,” utawa bètèng, mung bisa ditegakaké adhedhasar paseksi saka loro utawa telu kanthi nggunakaké Yesaya pasal pitu, ayat pitu lan wolu. Yesaya pitu, ayat wolu lan sanga, dadi titik rujukan utama tumrap rerangkening artikel Hiram Edson bab “pitung mangsa” sing diterbitaké ing taun 1856. Loro ayat sing netepaké yèn Rusia iku bètèng sing menang ing perang Ukraina saiki, iku uga loro ayat sing netepaké titik wiwitan kanggo kalorone “pitung mangsa,” tumrap karajan lor lan karajan kidul Israèl. Ayat sepuluh saka pasal sewelas ngenali sesanti lahiriah, sing diwulangaké déning Sister White yèn dhedhasaré ana ing munggah lan rubuhé karajan-karajan.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Saka munggah lan rubuhe bangsa-bangsa kaya dene wis katuduh cetha ing kitab Daniel lan Wahyu, kita kudu sinau sepira tanpa regane kamulyan lairiah lan kadonyan kang mung mangkono wae. Babil, kanthi sakèhé kakuwatan lan kaluhurane, kang tandhingane durung tau katon maneh déning donya kita wiwit nalika iku,—kakuwatan lan kaluhuran kang tumrap wong-wong ing jaman semana katon kaya mangkono kukuh lan langgeng,—pira tuntasé wis sirna! Kaya ‘kembangé suket,’ iku wis tiwas. Yakobus 1:10. Mangkono uga karajan Medo-Persia wis sirna, mangkono uga karajan-karajan Yunani lan Rum. Lan mangkono uga bakal sirna sakèhé kang ora ndadèkaké Allah dadi dhasaré. Mung apa kang kaiket karo karsané Panjenengané, lan nglairaké wataké Panjenengané, kang bisa lestari. Prinsip-prinsipé Panjenengané iku siji-sijiné prakara kang tetep mantep kang dingertèni déning donya kita.” Prophets and Kings, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Telung perang proksi iku “didadèkaké cetha ana ing kitab Daniel lan Wahyu,” lan kunci tumrap kayektèn iki yaiku “bèntèng” ing ayat sepuluh, saka Daniel sewelas. Nanging ayat sepuluh uga ngrembug wahyu internal, amarga titik wiwitan kanggo loro-loroné “pitu mangsa,” uga katandhani ana ing Yesaya bab pitu ayat wolu lan sanga. Sing eksternal lan sing internal ora bisa dipisahaké, lan loro wektu rong èwu limang atus rong puluh taun iku uga loro kayuné Ezekiel, kang nalika digandhèngaké dadi siji, makili panyegelan wong satus patang puluh papat èwu, yaiku panyawijiné Kaallahan karo kamanungsan.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Pengalaman Daniel karo wahyu “marah” sing asipat kausatif iku nggambarake garis wangsit ing ngendi Mikhael tumedhak lan nangèkaké umaté ing dina-dina wekasan. Wunguné iku nggambarake langkah-langkah sing ditindakaké déning Kristus kanggo nggabungaké Kaallahan Panjenengané karo kamanungsané umat Panjenengané ing dina-dina wekasan. Iku katindakaké lumantar panyawijiné pikiran Ilahi karo pikiran manungsa supaya padha nduwèni siji pikiran, lan iku katindakaké ana ing kamar dhampar, ana ing Papan Mahasuci, yaiku “bèntèng” sing diidhentifikasi déning Sister White minangka “citadel” (bèntèng) jiwa.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Ing kamar dhampar, umaté Allah ing dina-dina wekasan nampani pikirané Kristus lan sawisé iku lungguh bebarengan karo Kristus ana ing panggonan-panggonan swarga. Panggonan swarga ing ngendi Kristus lenggah iku yaiku bètèng utawa sirahé padaleman. Padaleman badan nduwèni kodrat sing luwih asor, yaiku daging, utawa badan. Uga nduwèni kodrat sing luwih luhur, yaiku pikiran. Ing ayat sepuluh saka Daniel pasal sewelas, kunci sing nandhani bètèng saka wahyu lahiriah, uga nandhani bètèng saka wahyu batiniah, lan kanthi mangkono iku ngenali sajarah ing ngendi sungu Republikanisme lan Protestanisme ngalami transisi dadi gambar kéwan iku (Republikanisme), utawa gambaré Allah (Protestanisme sejati). Loro-loroné sungu mau banjur dadi sing kawolu, yaiku sing asalé saka pitu.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Tandhuk Protestanisme kang sejati iku, mulane, ya iku tandhuk Filadelfia kang dadi wadyabala gedhéné Yeheskiel, lan panji-panjié Yesaya kang diangkat ana ing peperangan nglawan reca kéwan buas, kawitan ing Amérika Sarékat lan banjur ing saindenging jagad. Daniel pasal sewelas, ayat sepuluh, nandhakaké titik ing sajarah suci nalika penggabungan teken-teken iku wiwit dumadi. Perang Ukraina diwiwiti ing taun 2014, nanging nganti taun 2022 Rusia durung miwiti nyerbu Ukraina. Ing taun 2023, rong puluh loro taun sawisé 2001, Mikhaèl miwiti pakaryané kanggo mbangkitaké manèh wong-wong kang wis nandhang kuciwa kang kapisan, minangka panggenapan pasemon sepuluh prawan ing taun 2020. Dhèwèké kawitan ngedegaké sawijining “swara” kang saiki lagi sesambat ana ing ara-ara samun. Ing Juli 2023, swara mau wiwit sesambat, lan iku swara sing padha kang wis diangkat ing wiwitan gerakan pambaruan malaékat katelu ing taun 1989, awit Gusti Yésus tansah nggambaraké wekasan kanthi wiwitan.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“swara” kang sesambat ana ing ara-ara samun wiwit muni kanthi ngaturaké Wahyu pasal siji, ing ngendi gabunganing Ketuhanan karo kamanungsan dipratélakaké minangka Wahyuné Gusti Yésus Kristus, sawijining wahyu kang kabukak pas sadurungé mangsa kasempataning sih-rahmat katutup. Dhanièl ngalami wahyu iku ana ing pasal sepuluh, lumantar sesanti “causative”. Gabunganing Ketuhanan karo kamanungsan ing ayat-ayat wiwitan kitab Wahyu makili kayektèn kang paling wigati, adhedhasar paugeran panyebutan kapisan. Gabunganing Ketuhanan karo kamanungsan, yaiku panyegelan tumrap satus patang puluh papat ewu, kaleksanan lumantar Sabdaning Allah. Sabda iku kaparingaké saka Sang Rama marang Sang Putra, kang banjur maringaké marang malaékaté, kang sabanjuré maringaké pesen iku marang sawijining wakil manungsa. Rong undhak-undhakan kang kapisan dipratandhani déning Ketuhanan. Rong undhak-undhakan iku nduwèni pambéda yèn undhak-undhakan kapindho saka Ketuhanan makili Ketuhanan kang nitahaké samubarang kabèh. Rong undhak-undhakan sabanjuré dipratandhani déning titahing Allah. Undhak-undhakan kang kapisan yaiku sawijining malaékat kang ora tiba, lan pawujudan kapindho saka titahing Allah yaiku kang wis kaparingi kuwasa kanggo nitahaké manèh manut jinisé dhéwé. Undhak-undhakan kaping papat iku, kang makili kamanungsan, banjur kudu nampani pesen iku lan ngutus marang pasamuwan-pasamuwan, supaya pasamuwan-pasamuwan mau bisa “maca lan ngrungokaké” prakara-prakara kang katulis ana ing jeroné.

We will continue this study in the next article.

Kita bakal nerusake panaliten iki ing artikel sabanjuré.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

Wahyué Gusti Yesus Kristus, kang diparingaké déning Allah marang Panjenengané, supaya Panjenengané nduduhaké marang para abdiné prakara-prakara kang enggal bakal kalakon; lan Panjenengané banjur ngutus malaékaté lan mratandhanèkaké iku marang abdiné, Yohanes: kang wus maringi paseksi bab pangandikané Allah, lan bab paseksiné Gusti Yesus Kristus, sarta bab samubarang kabèh kang wus didelengé. Rahayu wong kang maca, lan wong-wong kang ngrungokaké tembung-tembungé pamedhar wangsit iki, sarta netepi prakara-prakara kang katulis ana ing kono: awit mangsané wis cedhak. Yohanes marang pitu pasamuwan kang ana ing Asia: sih-rahmat lan katentreman katur marang kowé, saka Panjenengané kang ana, lan kang wus ana, lan kang bakal rawuh; lan saka pitu Roh kang ana ing ngarepé dhamparé; lan saka Gusti Yesus Kristus, kang dadi seksi kang setya, lan kang pambajeng lair saka antarané wong mati, lan pangerané para raja ing bumi. Tumrap Panjenengané kang tresna marang kita, lan wus ngresiki kita saka dosa-dosa kita kanthi getihé dhéwé, lan kang wus ndadèkaké kita dadi para raja lan para imam tumrap Allah lan Rama-Né; muga kamulyan lan pangwasa kagungané ing salawas-lawasé. Amin. Lah, Panjenengané rawuh kanthi méga; lan saben mripat bakal ndeleng Panjenengané, kalebu wong-wong kang nusuk Panjenengané; lan sakehé taler ing bumi bakal padha nglilir awit saka Panjenengané. Mangkono kuwi, Amin. Ingsun iki Alfa lan Omega, wiwitan lan wekasan, pangandikané Pangéran, Panjenengané kang ana, lan kang wus ana, lan kang bakal rawuh, Kang Mahakuwasa. Aku iki Yohanes, sedulurmu lan kancamu sajroning kasangsaran, lan sajroning kraton lan kasabarané Gusti Yesus Kristus, ana ing pulo kang aran Patmos, marga saka pangandikané Allah, lan marga saka paseksiné Gusti Yesus Kristus. Aku kapenuhan Roh ing dina Pangéran, lan krungu swara sora ana ing wingkingku, kaya swaraning kalasangka, kang ngandika, Ingsun iki Alfa lan Omega, kang wiwitan lan kang wekasan; lan: Apa kang kokdeleng, tulisen ana ing kitab, lan kirimna marang pitu pasamuwan kang ana ing Asia; marang Éfesus, lan marang Smirna, lan marang Pérgamus, lan marang Tiyatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia. Wahyu 1:1–11.