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 ka opat puluh tina Daniel sabelas dimimitian dina waktu ahir, tapi éta ayat nandakeun aya dua waktu ahir, ku sabab kitu méré kamungkinan ka nu nalungtik nubuat pikeun nyaluyukeun waktu ahir nu kahiji jeung waktu ahir nu kadua. Lamun ieu panerapan dipigawé, garis sajarah Millerite nu dimimitian dina taun 1798 jadi sajajar jeung sajarah Amérika Serikat dina taun 1989. Dua garis éta nandakeun garis tanduk Protestan nu sajati jeung garis tanduk Républikan tina sato galak bumi dina Wahyu pasal tilu welas. Duanana garis dimimitian dina waktu ahir taun 1798, sarta waktu ahir dina taun 1989 ngan saukur ngalengkepan sarta méré kasaksian kadua ngeunaan tanda-tanda jalan kabeneran nu dibuka segelna dina éta ayat.

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 malaikat katilu datang dina 22 Oktober 1844, tapi ditunda ku pamberontakan salila tujuh taun ti 1856 nepi ka 1863. Kadatangan malaikat katilu diulang deui dina 11 Séptémber 2001. Taun 1863 dilambangkeun ku pakemahan kahiji Israél baheula di Kades jeung pamberontakan sapuluh panalungtik, sedengkeun 11 Séptémber 2001 dilambangkeun ku pakemahan panungtung Israél baheula di Kades, jeung pamberontakan Musa. Pamberontakan taun 1863 ngawakilan pamberontakan kahiji di Kades, anu ngahasilkeun hukuman maot di padang gurun. Pamberontakan 11 Séptémber 2001 ngawakilan pamberontakan panungtung di Kades, anu ngahasilkeun pupusna kapamingpinan Adventisme Laodisia.

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.

Turunna éta malaikat dina 11 Agustus 1840, anu muka gerakan taun 1840 nepi ka 1844, anu ku Sister White disebut minangka hiji pintonan mulya tina kakawasaan Allah, ngalambangkeun 11 Séptémber 2001 sarta nandakeun hiji pintonan mulya tina kakawasaan 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.

“Malaikat anu ngahiji dina ngumumkeun amanat malaikat katilu téh kudu nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu geus diramalkeun hiji pagawean anu jembarna nepi ka saalam dunya jeung kakawasaan anu teu ilahar. Gerakan advent taun 1840–44 téh mangrupa hiji pancaran mulya tina kakawasaan Allah; amanat malaikat kahiji geus dibawa ka unggal stasion misionaris di dunya, sarta di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi kasaksian di mana waé tanah ti saprak Reformasi abad ka genep belas; tapi ieu kabéh bakal kaliwatan ku gerakan anu kuat dina mangsa panggeuing panungtungan ti malaikat katilu.” 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.

Datangna nu kahiji tina malaikat katilu dina 22 Oktober 1844 (Kadesy nu kahiji), dimaksudkeun pikeun ngaréngsékeun pagawéan, tapi umat Allah milih nangtukeun pamingpin anyar sarta balik deui ka Mesir. Nepi ka taun 1863, maranéhna geus “ngawangun deui Yeriho”, lain milu dina pagawéan Allah pikeun ngaruntuhkeun témbok-témbok Yeriho. Ku sabab éta maranéhna meunang kutuk, nya éta maot di padang gurun.

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.

Sarta Yosua ngajadikeun maranéhna sumpah dina waktu éta, pokna, Kutuklah jalma di payuneun PANGERAN, anu hudang sarta ngawangun kota ieu, nya éta Yerikho: dasar kota éta bakal dipasang ku anjeunna kalawan anak cikalna, jeung gapura-gapura na bakal ditegakkan ku anjeunna kalawan anak bungsuna. 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.

Sakumaha Israél baheula dina Kades anu kahiji, anu geus nampik talatah Yosua jeung Kaleb, kitu deui pamberontakan Israél modéren dina Kades anu kahiji (1863), ngadatangkeun ka maranéhna kutuk Yosua. Nalika malaikat katilu mulang dina 11 Séptémber 2001 (Kades anu pamungkas), pagawéan ahir, minangka persiapan saméméh Allah ngaruntuhkeun Yérikho jeung témbok-témbokna, mimiti dilaksanakeun.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday 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.

22 Oktober 1844 nandaan datangna malaikat katilu, sarta ku kituna nandaan datangna Minggu anu baris geura sumping dina poé-poé panungtungan. Taun 1863 nandaan ahirna mangsa pangujian malaikat katilu anu dimimitian dina 22 Oktober 1844. Ku sabab éta, 1863 jadi lambang tina undang-undang Minggu anu baris geura sumping, sabab Isa salawasna ngagambarkeun ahir ku awal. Dina taun 1863, bangsa éta kabagi jadi dua golongan, sarta kitu deui, dina waktu undang-undang Minggu, dua golongan bakal ditembongkeun.

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 malaikat katilu dina sajarah Millerite dimimitian dina taun 1844 sarta réngsé dina taun 1863, sarta awal jeung ahirna, duanana nandaan undang-undang Minggu dina poé-poé panungtungan. Dina sajarah antara awalna (1844) jeung ahirna (1863), aya pambarontakan gerakan Millerite (1856). Ku kituna, mangsa éta ngandung tanda tangan “Kaleresan.” Balikna ka Kadesh pikeun kadua kalina dina 11 Séptémber 2001 nandaan awal prosés pangujian malaikat katilu, anu ngahontal kacindekanana dina undang-undang Minggu anu enggal datang, sakumaha dilambangkeun ku 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.

Ti éta hukum Minggu nepi ka panutupan mangsa pangujian manusa, Yerikho jeung tembok-tembokna bakal diruntuhkeun, saluyu jeung hukuman palaksanaan ka sundal Babul anu dilambangkeun dina éta sajarah. Ayat opat puluh dimimitian dina taun 1798, sarta dipungkas dina hukum Minggu anu baris geura datang dina ayat opat puluh hiji. Mangsa ahir dina taun 1798 ngalambangkeun garis internal garéja Allah, dimimitian ku kaum Millerit dina gerakan malaikat kahiji nepi ka gerakan malaikat katilu jeung saratus opat puluh opat rébu. Sadayana aya dina hiji ayat.

The war between the king of the north 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.

Perang antara raja ti kalér anu dimimitian ku naékna kakawasaan raja ti kidul dina taun 1798, dibawa ka tungtungna dina taun 1989, nalika raja ti kidul dikalahkeun ku hiji pakumpulan antara karajaan kalima jeung kagenep dina nubuat Alkitab. Perang raja ti kalér jeung raja ti kidul anu dimimitian dina taun 1798, ku kaum Millerit dipikawanoh minangka hiji peperangan ngalawan Roma, anu ku maranéhna ditempo saukur minangka dua kakawasaan nu ngagaringkeun, nya éta paganisme jeung kapapaan. Nalika perang éta réngsé dina taun 1989, katilu kakawasaan nu ngagaringkeun éta geus kalibet, sarta éta nandaan awal gambaran nubuat ngeunaan katilu kakawasaan éta mingpin dunya ka Armagedon, anu sacara géografis digambarkeun dina ayat opat puluh lima tina Daniel sabelas.

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 opat puluh nepi ka opat puluh lima nangtukeun dinamika nubuatan ngeunaan tilu kakawasaan anu mawa paus nepi ka ahirna di antara sagara-sagara jeung gunung suci anu mulya. Lamun dipikaharti kalawan leres, sajarah nubuatan anu digambarkeun dina ayat opat puluh hiji ngawengku ayat opat puluh hiji nepi ka opat puluh opat.

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, verse forty-one through forty-four identifies 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.

Ku kituna, dimimitian ti waktos ahir dina taun 1989, kalayan kasaksian kadua taun 1798, anu nandaan awal jeung ahirna perang antara raja kidul jeung raja kalér, ayat opat puluh hiji nepi ka opat puluh opat ngaidéntifikasi pakaitna tilu rupa tina kakapaan anu tatu maotna geus cageur, sarta ayat opat puluh lima nyaéta tempat manéhna ngahontal ahirna. Ayat-ayat éta, lamun dideukeutan tina sudut pandang ieu, nembongkeun hiji sajarah anu aya di luar gareja Allah, sakumaha ogé diwakilan ku hubungan antara tujuh meterai jeung tujuh gareja dina 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 nubuat anu diwakilan ku 1798 utamana ngawakilan pangadilan panalungtikan, sarta garis anu dimimitian dina titik anu sarua dina 1989 utamana ngawakilan pangadilan palaksanaan. 1798 utamana nekenkeun pagawean utusan anu nyiapkeun jalan pikeun Utusan Perjangjian, sarta 1989 utamana nekenkeun pagawean utusan Éliah.

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.

Dimimitian ti taun 1798, nalika kitab Daniel dibuka, urang gaduh nambahanana pangaweruh ngeunaan sajarah nubuat, tempat Kristus mingpin umat-Na kana hiji hubungan perjangjian anu ngalaksanakeun panyawijian langgeng antara kaallahan jeung kamanusaan. Perjangjian poé panungtungan éta repeatedly diidéntifikasi dina 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 datang poé-poé, saur PANGERAN, yén Kami baris ngadamel hiji perjangjian anyar jeung kulawarga Israil, jeung jeung kulawarga Yuda: lain nurutkeun perjangjian anu ku Kami dijieun jeung karuhunna dina poé nalika Kami nyekel leungeunna pikeun ngaluarkeun maranéhna ti tanah Mesir; perjangjian Kami éta ku maranéhna geus dipalanggar, sanajan Kami téh salaki maranéhna, saur PANGERAN: Tapi ieu bakal jadi perjangjian anu ku Kami rek dijieun jeung kulawarga Israil; sanggeus poé-poé éta, saur PANGERAN, hukum Kami baris disimpen ku Kami dina batinna, sarta baris dituliskeun dina haténa; jeung Kami bakal jadi Allah maranéhna, sarta maranéhna bakal jadi umat Kami. Jeung maranéhna moal deui silih ajar, unggal jalma ka tatanggana, jeung unggal jalma ka dulurna, bari ngomong, “Kenal ka PANGERAN”: sabab maranéhna sakabéhna bakal nyaho ka Kami, ti nu pangleutikna di antara maranéhna nepi ka nu panggedéna di antara maranéhna, saur PANGERAN: sabab Kami bakal ngahampura kajahatanna, sarta dosa maranéhna moal dipiinget deui ku Kami. Yermia 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.”

Sakumna para nabi keur nandaan poé-poé panungtungan, sarta ungkapan “poé-poé panungtungan,” dina nubuat ngawakilan mangsa pangadilan. Malaikat kahiji sumping dina taun 1798, dina waktu ahir, pikeun ngumumkeun dibukana pangadilan dina taun 1844, anu ogé mangrupa datangna poé-poé panungtungan. Poé-poé panungtungan téh nyaéta “poé-poé” nurutkeun Yeremia anu bakal datang, nalika Allah bakal “ngahampura” “kajahatan” sarta “moal deui nginget” dosa-dosa umat-Na. Pagawean éta dipigawé ku Kristus, salaku Imam Agung dina poé panebusan antitipikal, salila “poé-poé panungtungan.”

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.

Upami Adventisme Millerite parantos teras leumpang ku iman dina cahaya anu beuki maju tina malaikat katilu anu sumping dina 22 Oktober 1844, maranéhna tangtu geus aya di bumi langgeng maranéhna babarengan jeung Yesus. Ieu nu dimaksud ku Yeremia nalika anjeunna nyarios, “sanggeus poé-poé éta.” “Poé-poé éta” nyaéta mangsa-mangsa nubuat anu ngantunkeun ka, sarta réngsé dina, taun 1844. Éta téh “poé-poé” anu dirujuk ku Daniel pasal dua belas.

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.

Tapi geura indit maneh nepi ka ahirna datang; sabab maneh bakal reureuh, sarta bakal nangtung dina bagian maneh dina ahir poé-poé. 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.

Dina “ahir jaman,” atawa sakumaha ceuk Yermia, “sanggeus poé-poé éta,” Kristus ngarancang nempatkeun hukum-Na dina bagian batin umat-Na sarta nyerat hukum-Na dina hate maranéhna. Bagian batin téh nya éta kodrat handap, atawa sakumaha ku Paulus disebut daging, sedengkeun hate téh kodrat anu leuwih luhur. Perjangjian éta ngajangjikeun pikeun méré umat-Na pikiran anyar dina waktu pertobatan, sarta awak anyar dina Kadatangan Kadua. Manusa murag babarengan jeung Adam, anu dijadikeun dina gambar Allah, jeung anu dijadikeun miboga kodrat anu leuwih luhur jeung kodrat handap. Perjangjian Kristus nyaéta pikeun nebus umat manusa jeung kodratna anu rangkep dua tina kutuk 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.’

“Dina poé-poé panungtungan tina sajarah bumi ieu, perjangjian Allah jeung umat-Na anu ngajaga parentah-parentah-Na bakal dipaparinkeun deui. ‘Dina poé éta Kami baris nyieun hiji perjangjian pikeun maranéhna jeung sato-sato galak di kebon, jeung manuk-manuk di langit, jeung sagala nu ngarayap dina taneuh; sarta Kami baris mupus gandewa jeung pedang jeung peperangan tina bumi, sarta Kami baris ngajadikeun maranéhna ngagolér kalayan aman. Jeung Kami baris nambatkeun maneh ka Kami salalanggengna; enya, Kami baris nambatkeun maneh ka Kami dina kabeneran, jeung dina kaadilan, jeung dina kanyaah anu welas, jeung dina rahmat. Malah Kami baris nambatkeun maneh ka Kami dina kasatiaan; sarta maneh bakal nyaho ka PANGERAN.’”

“‘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.

“‘Jeung bakal kajadian dina poé éta, Kami bakal ngadangu, saur PANGERAN, Kami bakal ngadangu langit, sarta langit bakal ngadangu bumi; sarta bumi bakal ngadangu gandum, jeung anggur, jeung minyak; sarta maranéhna bakal ngadangu Yizreel. Jeung Kami bakal melak manéhna pikeun Kami di bumi; sarta Kami bakal mintonkeun rahmat ka manéhna anu can meunang rahmat; sarta Kami bakal nyarios ka maranéhna anu lain umat Kami, Maranéh téh umat Kami; sarta maranéhna bakal nyarios, Gusti téh Allah abdi.’ 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.

“‘Dina poe éta, ... sesa urang Israil, jeung jalma-jalma ti kulawarga Yakub anu salamet, ... bakal ngandel ka PANGERAN, Nu Maha Suci urang Israil, kalayan sajatina.’ Yesaya 10:20. Ti ‘sagala bangsa, jeung kaom, jeung basa, jeung rahayat’ bakal aya jalma-jalma anu kalayan bungah ngabales kana ieu amanat, ‘Sieun ka Allah, jeung mulyakeun Anjeunna; sabab geus datang waktuna pangadilan-Na.’ Maranéhna bakal murtad tina unggal brahala anu ngabeungkeut maranéhna ka ieu dunya, sarta bakal ‘nyembah ka Anjeunna anu ngajadikeun langit, jeung bumi, jeung laut, jeung cinyusu-cinyusu cai.’ Maranéhna bakal ngabébaskeun dirina tina unggal pangbeubeuratan, sarta bakal nangtung di hareupeun dunya minangka tugu-tugu welas asih Allah. Taat kana unggal pangersa ilahi, maranéhna bakal dipikawanoh ku malaikat jeung ku manusa minangka jalma-jalma anu ‘nurut kana parentah-parentah Allah, jeung iman ka Yesus.’ 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.

“‘Tingal poe datang poé-poé éta, saur PANGERAN, yén nu ngagaru bakal nyusul nu ngala, jeung nu nginjak buah anggur bakal nyusul nu nyebarkeun binih; gunung-gunung bakal ngalirkeun anggur amis, sarta sakabéh pasir bakal ngalembereh. Jeung Kami bakal mulangkeun pangbuangan umat Kami, Israil, sarta maranéhna bakal ngawangun deui kota-kota anu ruruntuhan, tuluy maranéhna bakal nyicinganana; maranéhna bakal melak kebon-kebon anggur, sarta nginum anggurna; maranéhna ogé bakal nyieun kebon-kebon, sarta ngadahar buahna. Jeung Kami bakal nandurkeun maranéhna dina tanahna, sarta maranéhna moal aya deui anu dicabut ti tanahna anu geus Kami pasrahkeun ka maranéhna, saur PANGERAN Allah maranéh. Amos 9:13–15.’” Review and Herald, 26 Pébruari 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 Yermia nyarios “sanggeus poé-poé éta,” “poé-poé” anu miheulaan pagawean anu dilambangkeun ku Kristus anu ujug-ujug sumping ka Bait-Na pikeun nyucikeun éta, nyaéta mangsa-mangsa nubuat anu réngsé dina taun 1798 jeung 1844. Ahir poé-poé nubuat éta (mangsa-mangsa éta) nandaan opat puluh genep taun nalika Kristus ngadegkeun bait Millerite, jeung nalika Anjeunna ujug-ujug sumping dina 22 Oktober 1844, Anjeunna keur ngalaksanakeun Maleakhi pasal tilu, anu ogé ku Anjeunna dilaksanakeun nalika Anjeunna nyucikeun bait dina awal jeung dina ahir palayanan-Na.

“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.

Dina nyucikeun Bait Allah tina para nu meuli jeung nu ngajual ti dunya, Isa ngébréhkeun misi-Na pikeun nyucikeun hate tina pangotor dosa,—tina kahayang-kahayang kadunyaan, hawa napsu nu mentingkeun diri sorangan, kabiasaan-kabiasaan jahat, anu ngaruksak jiwa. Malachi 3:1–3 dikutip.” 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.

Jeung “sanggeus poé-poé éta,” Kristus miharep nyucikeun bait suci anu ku Anjeunna geus diadegkeun, anu ngalambangkeun pagawean-Na dina nyucikeun haté umat-Na tina najisna dosa, atawa sakumaha ceuk Yermia, nulis hukum-Na dina haté jeung bagian-bagian jero.

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.

Sabab nalika Anjeunna manggihan kasalahan dina maranéhna, Anjeunna ngandika, “Tingali, baris datang poé-poé éta, saur Gusti, nalika Kami baris nyieun hiji pajangjian anyar jeung kulawarga Israil sarta jeung kulawarga Yuda: Henteu nurutkeun pajangjian anu ku Kami dijieun jeung karuhun maranéhna dina poé nalika Kami nyekel leungeun maranéhna pikeun nungtun maranéhna kaluar ti tanah Mesir; ku sabab maranéhna henteu tetep dina pajangjian Kami, sarta Kami henteu nganggap maranéhna, saur Gusti. Sabab ieu téh pajangjian anu baris ku Kami dijieun jeung kulawarga Israil sanggeus poé-poé éta, saur Gusti; Kami bakal nempatkeun hukum-hukum Kami kana pikiran maranéhna, sarta nulisna dina hate maranéhna: sarta Kami bakal jadi Allah pikeun maranéhna, sarta maranéhna bakal jadi umat pikeun Kami.” 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.

Kecap “poé-poé éta” téh nya éta “ahir poé-poé” milik Daniel, anu béakna dina taun 1798 jeung 1844. Garis tanduk Protestan anu dimimitian dina taun 1798, dina ayat kaopat puluh tina Daniel sabelas, nekenkeun hubungan perjangjian anu diadegkeun jeung saratus opat puluh opat rébu. Kecap Ibrani “lot” téh hiji batu leutik anu dipaké pikeun nangtukeun takdir hiji jalma. Ka Daniel diparéntahkeun supaya indit sarta reureuh (dina maot), nepi ka “ahir poé-poé,” nalika, dina taun 1844, pangadilan bakal dimimitian sarta takdirna bakal ditangtukeun.

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.

Tapi maneh geura nuluykeun jalan hidep nepi ka ahirna: sabab maneh bakal reureuh, sarta nangtung dina bagian maneh dina tungtung poe-poe. 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 marah 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.

“Dinten-dinten” tina “ahir jaman,” ngagambarkeun nubuat-nubuat waktu anu réngsé dina taun 1844, sabab sanggeus éta waktu nubuatan moal aya deui. Dua rébu tilu ratus taun, anu mangrupa visi marah, hartina mucunghulna Kristus sacara dadakan di tempat suci-Na, harita réngsé, jeung dua rébu lima ratus dua puluh taun tina amarah panungtungan ogé réngsé, sakumaha dinten-dinten tina amarah anu kahiji geus réngsé dina mangsa ahir taun 1798. “Sanggeus dinten-dinten éta,” sakumaha anu dirujuk ku Yeremia, satuluyna dikedalkeun ku Paulus. Paulus ngarujuk kana “sanggeus dinten-dinten éta” milik Yeremia dua kali, sabab Paulus henteu saukur nyarioskeun perjangjian anu bakal diadegkeun “sanggeus dinten-dinten éta,” tapi anu leuwih penting, anjeunna keur ngaidéntifikasi karya Kristus salaku 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.

Sabab ku hiji kurban Anjeunna geus nyampurnakeun salalanggengna jalma-jalma anu disucikeun. Ngeunaan ieu, Roh Suci ogé jadi saksi ka urang; sabab sanggeus Anjeunna ngandika heula, “Ieu perjangjian anu ku Kami baris dijieun jeung maranéhna sanggeus poé-poé éta, saur Pangeran, hukum-hukum Kami baris Kami lebetkeun kana haténa, jeung kana pikiranana baris Kami tuliskeun éta”; sarta, “Dosa-dosa maranéhna jeung kajahatan-kajahatan maranéhna moal deui ku Kami diinget.” Ari di mana geus aya panghampura pikeun ieu, di dinya geus euweuh deui kurban pikeun dosa. Ku sabab kitu, dulur-dulur, ku getih Yesus urang boga kawani pikeun asup ka tempat anu pangsucina, ngalangkungan jalan anu anyar jeung anu hirup, anu geus dipasucikeun ku Anjeunna pikeun urang, ngaliwatan tirai, nya éta daging-Na; sarta ku sabab urang boga Imam Agung anu ngawasa bumi Allah. Ibrani 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links 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.

Dua ratus dua puluh taun anu ngaitkeun nubuat tina tetenjoan marah ngeunaan nembonganana Kristus jeung nubuat dua rébu lima ratus dua puluh taun tina tetenjoan chazon ngeunaan sajarah kenabian, ngahijikeun, atawa ngaitkeun, awal tina dua mangsa nubuat éta ku hiji panguat simbolis anu ngagambarkeun ngahijina kamanusaan jeung kaallahan, anu mangrupa pagawean anu direngsekeun ku Kristus dina beberesih anu kajadian salila gerakan malaikat katilu, sarta ngahasilkeun perjangjian anu didamel ku Anjeunna jeung saratus opat puluh opat rébu.

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 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.

Visi chazon, anu ngagambarkeun diinjak-injakna Bait Allah, nyaéta visi ngeunaan umat manusa anu geus diinjak-injak ku dosa saprak pambarontakan Adam di Taman Eden; jeung visi marah, anu ngagambarkeun karya Kristus pikeun mulangkeun jeung nyucikeun Bait Allah, duanana kaeusi dina tanggal 22 Oktober 1844. Aya dua nubuat dua rebu lima ratus dua puluh taun ngeunaan murka Allah, anu ngalambangkeun diinjak-injakna pasukan jeung tempat suci.

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.

Dua nubuatan éta duanana ngalambangkeun diinjak-injakna umat manusa, anu bakal dipulihkeun ku tetenjoan ngeunaan marah. Dua panyinglar murka Allah ka umat-Na éta ngalambangkeun panyinglar murka kana umat manusa anu geus murag, anu ngan bakal disalametkeun jeung dipulihkeun ku karya Kristus dina ngawangun deui jeung nyucikeun bait anu geus murag.

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 ruled 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.

Dua amarah éta ngawakilan hakékat nu leuwih luhur jeung hakékat nu leuwih handap tina umat manusa. Dina waktu Adam ragrag kana dosa, hakékat nu leuwih handap nyekel kakawasaan pangluhurna ngungkulan hakékat nu leuwih luhur, padahal rarancang Kristus pikeun manusa nyaéta supaya hakékat nu leuwih luhur maréntah kana hakékat nu leuwih handap. Dina waktu Adam ragrag kana dosa, hakékat nu leuwih luhur tunduk kana hawa napsu hakékat nu leuwih handap, sarta rarancang Allah dibalikeun. Ieu nu dimaksud ku “patobat” dina Kitab Suci. Dipatobatkeun hartina hakékat nu leuwih luhur dipulihkeun deui kana kalungguhanana pikeun maréntah kana hakékat nu leuwih handap. Ngarobahkeun hartina ngabalikeun, atawa ngajungkirbalikkeun.

The first indignation against the northern kingdom, was the indignation against the lower nature who 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.

Kameuheul kahiji ngalawan karajaan kalér téh nya éta kameuheul ngalawan kodrat handap anu ngadominasi kodrat nu leuwih luhur dina mangsa kajatuhan. Kameuheul éta sumping pangheulana, sabab Kristus ngamimitian padamelan panebusan pas di tempat éta mimiti lumangsung, sarta éta dimimitian ku napsu kodrat handap, nya éta napsu kana kahayang dahar. Kristus ngamimitian padamelan-Na ku puasa opat puluh poé.

“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 terang yén sangkan hasil ngalaksanakeun rencana kasalametan, Anjeunna kudu ngamimitian karya panebusan manusa pas di tempat karuksakan éta mimiti lumangsung. Adam murag ku lantaran nurutan napsu dahar. Pikeun ngébréhkeun ka manusa kawajiban maranéhna pikeun taat kana hukum Allah, Kristus ngamimitian karya panebusan-Na ku ngareformasi kabiasaan jasmani manusa. Mundurna kahadéan moral jeung ruksakna turunan manusa utamana disababkeun ku nurutan napsu anu geus nyimpang.” 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 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.

Panyingkar anu kadua ditujukeun ka kodrat anu leuwih luhur, anu dilambangkeun ku karajaan kidul, tempat Yerusalem ayana, nyaéta kota anu dipilih ku Allah pikeun nempatkeun jenengan-Na. Dina tanggal 22 Oktober 1844, padamelan anu dimaksudkeun ku Kristus pikeun dipigawé, sarta padamelan anu ayeuna keur dilaksanakeun ku Anjeunna, dilambangkeun ku dua iteuk dina kitab Yehezkiel.

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 dua iteuk Yéheskél dihijikeun jadi hiji iteuk salalanggengna, éta nandakeun perjangjian anu ku Kristus dosa dipiceun tina umat-Na salalanggengna, sarta kodrat anu luhur jeung anu handap dipulangkeun deui kana susunan hirarkis anu pantes, jeung manusa jadi utuh deui. Dina kaayaan can tobat, kodrat handap manusa, anu dilambangkeun ku bendu anu kahiji, ngawasaan kodrat luhur manusa anu dilambangkeun ku bendu anu panungtungan. Ku kituna, bendu anu kahiji éta ditujukeun ka karajaan kalér, anu sacara géografis aya “luhureun” karajaan kidul.

The two hundred and twenty years that links 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.

Dua ratus dua puluh taun anu ngahubungkeun dua tetenjoan, nyaéta marah jeung chazon, jeung kaallahan sarta kamanusaan, dina awal maranéhna masing-masing, duanana ngahiji jadi hiji iteuk nalika Kristus ngaréngsékeun pagawéan malaikat katilu babarengan jeung saratus opat puluh opat rébu. Ieu téh nubuat ngeunaan amarah panungtungan ngalawan karajaan kidul anu dihijikeun jeung nubuat ngeunaan panampakan dina taun 1844, sabab perjangjian méré pikiran anyar dina waktu pertobatan, tapi awak anyar (karajaan kalér) kakara dipulihkeun dina datangna anu kadua dina sakiceup panon.

Verse forty of Daniel eleven, identifies both time’s of the ends, 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 kaopat puluh dina Daniel sabelas ngidentifikasi duanana “waktu-waktu akhir,” sarta ku kituna nekenkeun hiji garis sajarah nubuat anu sipatna internal jeung éksternal salila sajarah sato bumi dina Wahyu pasal tilu welas. Kaleresan-kaleresan anu dibuka segelna dina ayat éta ngawakilan boh garis internal boh garis éksternal tina bebeneran anu Kristus sumping pikeun ngaidentifikasi jeung ngalaksanakeunana di jero umat-Na. Kaleresan yén kamanusaan anu dihijikeun jeung kaallahan henteu ngalakukeun dosa, diwakilan dina cahaya anu patali jeung pangaruh tina dibukana segel pangaweruh, sarta ngawakilan bebeneran internal umat Allah dina poé-poé panungtungan. Cahaya anu diwakilan ku peperangan antara kakawasaan-kakawasaan anu mingpin dunya ka Armagedon nyaéta bebeneran éksternal umat Allah dina poé-poé panungtungan.

We will continue this study in the next article.

Urang baris nuluykeun ieu panalungtikan dina artikel salajengna.

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.

Lajeng timbalan PANGERAN sumping deui ka kaula, saur-Na, “Leuwih ti kitu, eh anak manusa, cokot ku maneh hiji iteuk, tuliskeun dina eta, ‘Pikeun Yuda, jeung pikeun urang Israil, sobat-sobatna’; tuluy cokot deui hiji iteuk sejen, tuliskeun dina eta, ‘Pikeun Yusup, iteuk Epraim, jeung pikeun sakumna kulawarga Israil, sobat-sobatna.’ Satuluyna sambungkeun eta hiji jeung nu hiji deui jadi hiji iteuk, supaya jadi hiji dina leungeun maneh. Ari lamun anak-anak bangsamu nyarita ka maneh, pokna, ‘Naha maneh moal ngajelaskeun ka kami naon hartina ieu?’ maka sebutkeun ka maranehna, ‘Kieu timbalan Gusti ALLAH: Tingali, Kami bakal nyokot iteuk Yusup, anu aya dina leungeun Epraim, jeung kaom-kaom Israil anu jadi sasamana, sarta bakal ngahijikeun eta jeung manehna, nya eta jeung iteuk Yuda, sarta ngajadikeunana hiji iteuk, jeung maranehna bakal jadi hiji dina panangan Kami.’ Jeung iteuk-iteuk anu ku maneh ditulisan teh kudu aya dina leungeun maneh di hareupeun panonna. Jeung sebutkeun ka maranehna, ‘Kieu timbalan Gusti ALLAH: Tingali, Kami bakal nyokot urang Israil ti antara bangsa-bangsa sejen, ka mana maranehna geus indit, sarta bakal ngumpulkeun maranehna ti unggal jurusan, jeung mawa maranehna ka tanahna sorangan. Jeung Kami bakal ngajadikeun maranehna hiji bangsa di eta tanah, di pagunungan Israil; sarta hiji raja bakal jadi raja pikeun maranehna sadayana; jeung maranehna moal jadi dua bangsa deui, jeung moal dipisah-pisah jadi dua karajaan deui salalawasna. Maranehna moal ngotoran dirina deui ku brahala-brahala maranehna, atawa ku hal-hal anu pikahinaeun, atawa ku salah-salahna naon bae; tapi Kami bakal nyalametkeun maranehna tina sakumna tempat padumukanana, tempat maranehna geus ngalakukeun dosa, sarta bakal nyucikeun maranehna; ku kituna maranehna bakal jadi umat Kami, sarta Kami bakal jadi Allah maranehna. Jeung Daud, hamba Kami, bakal jadi raja maranehna; jeung maranehna kabeh bakal boga hiji pangangon; maranehna oge bakal hirup nurutkeun kana putusan-putusan Kami, sarta ngajaga katetepan-katetepan Kami, jeung ngalaksanakeunana. Jeung maranehna bakal cicing di tanah anu geus dipaparinkeun ku Kami ka Yakub, hamba Kami, anu ku karuhun aranjeun geus dicicingan; jeung maranehna bakal cicing di dinya, maranehna, jeung anak-anakna, jeung incu-incuna salalawasna; sarta Daud, hamba Kami, bakal jadi pamingpin maranehna salalanggengna. Leuwih ti kitu Kami bakal nyieun perjangjian karapihan jeung maranehna; eta bakal jadi perjangjian langgeng jeung maranehna; sarta Kami bakal netepkeun maranehna, jeung ngalobaan maranehna, sarta bakal nempatkeun tempat suci Kami di tengah-tengah maranehna salalawasna. Kemah Kami oge bakal aya jeung maranehna; enya, Kami bakal jadi Allah maranehna, jeung maranehna bakal jadi umat Kami. Jeung bangsa-bangsa sejen bakal nyaho yen Kami, PANGERAN, anu nyucikeun Israil, waktu tempat suci Kami aya di tengah-tengah maranehna salalawasna.’ Yehezkiel 37:15–28.