The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.
Opat kakikiran dina pasal dalapan kitab Yehezkiel ngagambarkeun opat generasi Israél modéren, sarta awal Israél modéren ditipikeun ku awal Israél baheula. Duanana sajarah awal éta mere kasaksian ngeunaan ahir Israél modéren dina hukum Minggu anu geura sumping. Dua awal Israél, boh anu baheula sacara harfiah, boh anu modéren sacara rohani, disaksian ku sajarah awal karajaan kalér Israél nalika éta misah ti Yuda.
When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.
Nalika Israél baheula ngadegkeun anak sapi emas, maranéhna kakara kaluar ti Mesir minangka pangujudan hiji nubuat anu nandakeun yén Allah bakal ngajadikeun maranéhna hiji karajaan. Carita ngeunaan Yarobeam, raja kahiji karajaan kalér Israél, ngamuat ciri-ciri anu sarua éta. Yarobeam geus ngungsi ka Mesir tina amarah Suléman. Ku nabi Ahia, manéhna geus dipaparin jangji nubuatan yén manéhna bakal dijadikeun raja atas sapuluh tina dua belas kaom. Saméméh éta nubuat tergenepan, Yarobeam bakal ngungsi ka Mesir pikeun ngajauhkeun dirina ti Suléman, nepi ka Suléman pupus.
And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
Dina waktu éta, nalika Yarobeam kaluar ti Yerusalem, nabi Ahia, urang Silo, manggihan anjeunna di jalan; sarta anjeunna geus ngagem hiji jubah anyar; sarta maranéhna duaan keur nyorangan di huma. Geus kitu Ahia nyekel jubah anyar anu dipakéna, tuluy nyaréakna jadi dua belas bagian. Saur anjeunna ka Yarobeam, “Cokot ku maneh sapuluh bagian; sabab kieu timbalan PANGERAN, Allah Israil: Tingali, Kami rek nyaréakeun karajaan ti leungeun Suleman, sarta bakal mikeun sapuluh kaom ka maneh. (Tapi anjeunna bakal meunang hiji kaom demi Daud, hamba Kami, sarta demi Yerusalem, kota anu geus Kami pilih ti antara sakabéh kaom Israil.) Sabab maranéhna geus ninggalkeun Kami, sarta nyembah ka Astoret, déwi urang Sidon, ka Kamos, allah urang Moab, jeung ka Milkóm, allah bani Amon, sarta maranéhna henteu leumpang dina jalan-jalan Kami, pikeun ngalakukeun anu bener dina paningal Kami, jeung pikeun ngajaga katetepan-katetepan Kami sarta hukum-hukum Kami, saperti Daud, bapana. Sanajan kitu, Kami moal nyokot sakabéh karajaan tina leungeunna; tapi Kami bakal ngajadikeun anjeunna pangawasa salila sakabéh poé hirupna demi Daud, hamba Kami, anu geus Kami pilih, lantaran anjeunna ngajaga parentah-parentah Kami jeung katetepan-katetepan Kami. Tapi karajaan éta ku Kami bakal dicokot tina leungeun anakna, sarta bakal dipasrahkeun ka maneh, nya éta sapuluh kaom. Jeung ka anakna bakal Kami pasihan hiji kaom, supaya Daud, hamba Kami, salawasna miboga hiji palita di payuneun Kami di Yerusalem, kota anu geus Kami pilih pikeun nempatkeun ngaran Kami di dinya.”
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.
Mangka Kami rek nyokot maneh, sarta maneh bakal marentah nurutkeun sagala anu dipikahayang ku haté maneh, jeung bakal jadi raja atas Israil. Jeung bakal kajadian, lamun maneh daék ngadéngékeun sagala anu Kami parentahkeun ka maneh, sarta leumpang dina jalan-jalan Kami, jeung ngalakonan anu bener dina payuneun Kami, ku ngajaga katetepan-katetepan jeung parentah-parentah Kami, saperti Daud, abdi Kami, geus ngalakonanana; mangka Kami bakal nyarengan maneh, sarta ngadegkeun pikeun maneh hiji kulawarga anu teguh, sakumaha Kami ngadegkeunana pikeun Daud, sarta bakal masrahkeun Israil ka maneh. Jeung ku sabab ieu Kami bakal ngahukum turunan Daud, tapi moal salalawasna. Ku sabab éta Suléman néangan jalan pikeun maehan Yarobeam. Tapi Yarobeam tuluy gugah sarta ngungsi ka Mesir, ka Sisak raja Mesir, sarta cicing di Mesir nepi ka pupusna Suléman. Ari sesa lalakon Suléman, jeung sagala anu geus dipigawéna, jeung hikmatna, naha éta henteu kaserat dina kitab riwayat Suléman? Jeung lilana Suléman marentah di Yerusalem atas sakumna Israil nyaéta opat puluh taun. Jeung Suléman tilem sareng karuhunna, sarta dikurebkeun di kota Daud, ramana; sarta Rehabeam, putrana, marentah gaganti anjeunna. 1 Raja-raja 11:28–43.
At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.
Nalika Raja Suleman pupus, karajaan kudu kabagi, jeung Yarobeam kudu jadi raja pikeun sapuluh kaom di beulah kalér, ari putra Suleman, nyaéta Rehabeam, kudu jadi raja di Yerusalem. Saméméh kajadian pamisahan kaom-kaom éta, Yarobeam kudu kaluar ti Mesir.
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.
Sarta Rehabeam indit ka Sekem, lantaran sakumna urang Israil geus datang ka Sekem pikeun ngajadikeun anjeunna raja. Geus kitu, nalika Yerobeam bin Nebat, anu harita masih aya di Mesir, ngadéngé hal éta, (sabab anjeunna geus ngungsi ti payuneun Raja Suleman, sarta Yerobeam cicing di Mesir;) tuluy maranéhna ngutus jalma pikeun nyaur anjeunna. Tuluy Yerobeam jeung sakumna jamaah Israil sumping, sarta nyarita ka Rehabeam, pokna: “Rama anjeun geus ngajadikeun kuk kami beurat; ku sabab kitu ayeuna hampangkeun ku anjeun pagawean abot ti rama anjeun, jeung kukna anu beurat anu ditumpangkeunana ka kami, mangka kami baris ngawula ka anjeun.” Saur anjeunna ka maranéhna, “Minggat heula salila tilu poé, tuluy datang deui ka kuring.” Seug éta rahayat indit. 1 Raja-raja 12:1–5.
The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.
Carita kumaha bodona Réhabeam ngalalaworakeun kalawan lampahna salila tilu poé éta nempatkeun kasalahan kana panolakan bodo anjeunna kana piwuruk para kokolot, tapi papisahna suku-suku éta geus kungsi dinubuatkeun, ku kituna éta tangtu bakal kajadian ku hiji jalan atawa ku jalan séjén. Pantes dicatet di dieu pikeun hiji artikel nu bakal datang yén prosés papisahan éta sacara husus diidéntifikasi minangka tilu poé. Dua karajaan éta jadi hiji karajaan deui dina sajarah golongan Millerite, sarta nalika suku-suku kalér jeung kidul jadi hiji karajaan dina sajarah Millerite, nyaéta dina mangsa datangna tilu malaikat dina Wahyu pasal opat welas. Tilu malaikat éta dina sajarah Millerite ditandaan ku tilu poé tina kaputusan Réhabeam. Opat puluh genep taun éta, nalika tilu malaikat datang ti taun 1798 nepi ka 1844, éta ogé mangrupa tilu poé simbolis, anu geus diucapkeun ku Kristus dina Yohanes pasal dua, yén éta bakal diperlukeun ku Anjeunna pikeun ngadegkeun deui hiji Bait Suci anu geus diruksak, tapi éta bagian tina ieu panalungtikan dipasrahkeun pikeun hiji artikel nu bakal datang.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Nalika Rehabeam maparin putusanana anu bodo dina ahir tilu poé, karajaan-karajaan éta kabagi.
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.
Ku kituna, nalika sakumna Israél ningali yén raja teu ngadéngékeun ka maranéhna, éta rahayat ngajawab ka raja, pokna, Bagian naon anu urang boga dina Daud? Jeung urang ogé teu boga warisan dina anak Isai; ka kémah-kémah maranéh, hé Israél; ayeuna uruslah imah anjeun sorangan, Daud. Tuluy Israél mulang ka kémah-kémahna. Ari urang Israél anu cicing di kota-kota Yuda, Réhabeam maréntah atas maranéhna. Geus kitu raja Réhabeam ngutus Adoram, anu ngawas upeti; tapi sakumna Israél ngalémpar anjeunna ku batu nepi ka maot. Ku sabab éta raja Réhabeam buru-buru naék kana karétana pikeun ngungsi ka Yerusalém. Ku kituna Israél memberontak ngalawan kulawarga Daud nepi ka poé ieu. Jeung kajadian, nalika sakumna Israél ngadéngé yén Yéroboam geus datang deui, maranéhna ngirim utusan sarta nyaur anjeunna ka jamaah, tuluy ngajadikeun anjeunna raja atas sakumna Israél; teu aya anu nuturkeun kulawarga Daud iwal ti kaom Yuda wungkul. 1 Raja-raja 12:16–20.
The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.
Nubuat yén Yerobeam bakal dipaparin karajaan geus kacumponan, sarta éta kacumponan dina waktu anjeunna geus kaluar ti Mesir. Ku dengki lantaran tempat suci Allah aya di kota Yerusalem, kota anu geus dipilih ku Allah pikeun nempatkeun nami-Na, Yerobeam mimiti nyieun tandingan pikeun tempat suci, kalungguhan imam, jeung palayanan ibadah anu geus ditetepkeun supaya ngan dipilampah di Yerusalem. Kalakuan Yerobeam dina ngadegkeun hiji sistem ibadah palsu di antara sapuluh kaom kalér téh mangrupa sajajar langsung jeung pabarontakan Harun sarta anak sapi emas, ku kituna éta janten kasaksian séjén, lain ngan ukur ngeunaan hukum Minggu anu enggal datang, tapi ogé ngeunaan pabarontakan taun 1863.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Lajeng Yérobéam ngadawuh dina haténa, “Ayeuna karajaan bakal balik deui ka kulawarga Daud. Lamun bangsa ieu naék pikeun ngahaturkeun kurban di Bait PANGERAN di Yerusalém, tangtu hate bangsa ieu bakal balik deui ka gustina, nyaéta Réhobéam raja Yuda; maranéhna bakal maéhan kaula, tuluy balik deui ka Réhobéam raja Yuda.” Ku sabab éta raja ngayakeun pasini, tuluy nyieun dua anak sapi emas, sarta ngadawuh ka maranéhna, “Teu kudu teuing maranéh naék ka Yerusalém; ieu allah-allah maranéh, hé Israél, anu geus mingpin maranéh kaluar ti tanah Mesir.” Hiji disimpenna di Bétél, jeung anu saurang deui ditempatkeunana di Dan. Jeung hal ieu jadi dosa, sabab rahayat indit nyembah ka hareupeun anu hiji éta, nepi ka Dan. Anjeunna ogé ngadegkeun hiji imah pangluhuran, sarta ngangkat imam-imam tina golongan rahayat panghandapna, anu lain ti turunan Léwi. Jeung Yérobéam netepkeun hiji pesta dina bulan kadalapan, dina poé ka lima welas bulan éta, sarupa jeung pesta anu aya di Yuda, sarta anjeunna ngahaturkeun kurban dina altar. Kitu anu dilakukeunana di Bétél, ku ngahaturkeun kurban ka anak-anak sapi anu geus dijieunna; sarta anjeunna nempatkeun di Bétél imam-imam pangluhuran anu geus dijieunna. Ku kituna anjeunna ngahaturkeun kurban dina altar anu geus dijieunna di Bétél dina poé ka lima welas bulan kadalapan, nyaéta dina bulan anu dirancang ku haténa sorangan; sarta netepkeun hiji pesta pikeun urang Israél; sarta anjeunna ngahaturkeun kurban dina altar, jeung ngaduruk menyan. 1 Raja-raja 12:26–33.
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
Pangbarontakan Yeroboam nyadiakeun deui hiji runtuyan bebeneran pikeun dipatalikeun jeung pangbarontakan Harun, pangbarontakan tanduk Protestan dina taun 1863, jeung pangbarontakan tanduk Républikan dina hukum Minggu anu baris geura sumping, sarta ku kituna éta ngalegaan kasaksian nubuat. Dina pangbarontakan anak sapi emasna Harun, Gusti ngarobah cara anu geus ditangtukeun pikeun milih kaimaman.
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
Saméméh pangbarontakan éta, cikal tina unggal suku kuduna jadi bagian tina kaimaman. Tapi dina pangbarontakan anak sapi emas ku Harun, ngan suku Léwi wungkul anu nangtung babarengan jeung Musa. Ku sabab kitu Allah ngarobah cara anu geus ditangtukeun pikeun nyadiakeun jalma-jalma pikeun kaimaman, sarta ti dinya ka hareupna ngan kulawarga Léwi wungkul anu bakal ngawangun kaimaman.
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.
Jeung nalika Musa ningali yén éta jalma-jalma téh taranjang; (sabab Harun geus ngajadikeun maranéhna taranjang nepi ka jadi kahinaan maranéhna di hareupeun musuh-musuhna:) Tuluy Musa nangtung di lawang pasanggrahan, sarta ngadawuh, Saha anu aya di pihak PANGERAN? mugi datang ka kami. Jeung sakabéh bani Lewi ngumpul ka anjeunna. Sarta anjeunna ngadawuh ka maranéhna, Kieu timbalan PANGERAN, Allah Israil, Sing masing-masing ngagem pedangna di gigirna, tuluy asup-kaluar ti lawang ka lawang sapanjang pasanggrahan, sarta paéhan unggal jelema dulurna, jeung unggal jelema babaturanana, jeung unggal jelema tatanggana. Jeung bani Lewi ngalampahkeun nurutkeun pangandika Musa: sarta dina poé éta ragragna ti antara éta jalma-jalma kira-kira tilu rebu urang lalaki. Budalan 32:25–28.
Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.
Yérobam niron karya anu geus dipigawé ku Allah dina paséa Harun, nalika Allah ngangkat hiji kapamalian imam anu anyar tina kaom Léwi, sabab Yérobam “ngajadikeun imam-imam ti jalma-jalma panghandapna ti antara rahayat, anu lain ti anak-anak Léwi.” Paséa dina awal karajaan sapuluh kaom kalér éta sajajar jeung paséa Harun jeung para jelema bodo anu mararandeg. Paséa éta lumangsung sanggeus kaluar ti Mesir, pikeun ngalaksanakeun hiji nubuat anu ngajangjikeun yén hiji karajaan bakal ditegakkan. Dina dua-duana kajadian, hiji kapamalian imam anu anyar ditegakkan, anu mangrupa parobahan tina tatanan saméméhna dina milih imam-imam.
Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.
Pemberontakan anak sapi emas Harun diulangi, tetapi digandakan oleh Yerobeam, sebab ia membuat dua anak sapi emas dan menempatkannya di dua kota. Kota Dan melambangkan ketatanegaraan, karena Dan berarti “menghakimi”, dan kota Betel melambangkan ketatagamaan gereja, karena Betel berarti “rumah Allah”. Anak-anak sapi emas itu memiliki perlambangan yang sama seperti anak sapi Harun, tetapi dengan kesaksian tambahan tentang persatuan Gereja dan Negara sebagaimana diwakili oleh kedua kota itu. Seekor anak sapi merupakan bentuk persembahan kafir yang tertinggi, dan oleh karena itu melambangkan persembahan tandingan atas Kristus. Emas adalah lambang Babilon, dan anak sapi itu merupakan patung seekor binatang. Sebagaimana Harun menetapkan suatu hari ibadah yang palsu, Yerobeam juga menetapkan suatu perayaan, dan memastikan bahwa tanggal perayaan itu tidak sesuai dengan waktu ibadah yang benar di Yerusalem.
All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.
Sagala unsur unsur tina hukum Minggu nu baris geura datang kagambarkeun dina kasaksian Yerobeam ngeunaan pangrebellanna; kurban palsu (anak sapi), Kristus palsu (altar), gambar sato galak (gabungan Garéja jeung Nagara), poé ibadah palsu (Minggu), sarta imam-imaman palsu.
The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.
Awal Israél kuna, awal sapuluh kaom kalér minangka hiji karajaan, jeung awal Adventisme, sadayana miboga unsur-unsur nubuat anu sarua, sarta babarengan éta nangtukeun unsur-unsur nubuat tina hukum Minggu anu baris geura datang. Israél kuna geus kaluar tina pangbeungkeutan Mesir, Yarobeam kaluar ti Mesir tempat anjeunna ngungsi pikeun luput tina panyiksa Suleman, sarta Adventisme Millerit kakara waé kaluar tina pangbeungkeutan kapapaan.
The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.
Kapangéranan Lewi ditetepkeun dina mangsa pambrontakan Harun, kapangéranan palsu ti jalma-jalma panghandapna diadegkeun dina kasaksian Yarobeam, sarta nalika Gusti ngadamel perjangjian jeung Adventisme Millerit, nurutkeun Petrus, urang Millerit téh “hiji turunan anu dipilih, hiji kapangéranan karajaan, hiji bangsa anu suci, hiji umat anu husus; supaya maranéh ngalantarankeun puji-pujian ka Anjeunna anu geus nyaur maranéh kaluar ti gelap kana cahaya-Na anu ajaib.” Cahaya anu ku urang Millerit geus dipiwarang didatangan téh nyaéta cahaya tina permata-permata Miller anu digambarkeun dina dua loh Habakuk, anu geus dipra-typékeun dina sajarah pambrontakan Harun ku dua loh Sapuluh Parentah. Gelap anu ku maranéhna geus disaur kaluar téh nyaéta Jaman Poék kakawasaan kapausan, anu geus dipra-typékeun ku poékna pangabdian Mesir.
When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.
Nalika Kristus ngadegkeun deui Bait Suci anu geus diinjak-injak ku paganisme jeung kapapaan, Anjeunna ngalakukeunana dina opat puluh genep taun ti 1798 nepi ka 1844. Sanggeus Anjeunna ngadegkeun Bait Suci éta, tuluy minangka Utusan Pajangjian, Anjeunna ngadadak sumping ka Bait-Na dina tanggal 22 Oktober 1844, sabab Anjeunna geus ngadegkeun deui Bait Suci anu geus diinjak-injak jeung diruksak, sarta Anjeunna ogé nyucikeun hiji kaimaman anu dilambangkeun ku kaom Lewi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Tapi saha anu bakal tahan dina poe datangna-Na? Jeung saha anu bakal tetep nangtung nalika Anjeunna nembongan? sabab Anjeunna teh ibarat seuneu anu ngamurnikeun, jeung ibarat sabun tukang ngumbah lawon; Jeung Anjeunna bakal calik minangka anu ngamurnikeun jeung nyucikeun perak; sarta Anjeunna bakal ngamurnikeun putra-putra Lewi, jeung nyaring maranehna saperti emas jeung perak, supaya maranehna tiasa ngaturkeun ka PANGERAN hiji pangbakti dina kabeneran. Tuluy pangbakti urang Yuda jeung Yerusalem bakal kamanisan ka PANGERAN, saperti dina poe-poe baheula, jeung saperti dina taun-taun baheula. Maleakhi 3:2–4.
On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.
Dina tanggal 22 Oktober 1844 Kristus ujug-ujug sumping ka Bait-Na sarta asup kana perjangjian jeung hiji umat anu dilambangkeun ku kaimaman Lewi; sanajan kitu, dina taun 1863, maranéhna geus ngulang deui pamberontakan Harun, sarta kaimaman Millerit ngalih jadi kaimaman Laodikea, sakumaha dilambangkeun ku kaimaman Yerobeam anu diwangun ku jalma-jalma panghandapna, jeung ku jelema-jelema bodo anu nari sasarengan jeung Harun. Tapi kasaksian ngeunaan pamberontakan Yerobeam ngabogaan kasaksian anu leuwih lega ngeunaan pamberontakan taun 1863. Nalika Yerobeam ngalantarankeun sistem ibadah palsuna, saurang nabi ti Yerusalem diutus pikeun negeskeun pamberontakan Yerobeam, sakumaha ditandakeun ku Adventisme Millerit anu dipingpin pikeun narima Sabat tina Sapuluh Parentah minangka poe reureuh.
When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.
Nalika Adventisme narima cahaya malaikat katilu jeung Bait Suci, maranéhna ngawakilan hiji teguran ka golongan Protestan anu geus nampik cahaya anu beuki nambahan tina kabukana meterai anu dimimitian dina waktu ahir taun 1798. Sakumaha Israil baheula geus mopohokeun poé Sabat nalika maranéhna aya dina pangawulaan di Mesir, garéja di padang gurun ogé geus mopohokeun Sabat nalika taun 1798 datang. Cahaya anu beuki nambahan tina amanat jam pangadilan anu dibawa ku kaum Millerite ahirna mingpin ka Bait Suci jeung hukum Allah.
That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.
Eta cahaya sumping dina tanggal 22 Oktober 1844, sarta ngalambangkeun hiji panggeuing kana ibadah palsu ka jalma-jalma anu geus dipanggil supaya kaluar tuntas tina ajaran-ajaran palsu Katolik. Ibadah ka panonpoé téh mangrupakeun tanda kakawasaan Katolik kana garéja-garéja anu balik deui kana pangkuanna. Panggeuing éta dilambangkeun dina peresmian ku Yerobeam kana sistem ibadah palsuna.
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.
Sarta Yarobam ngadamel hiji pesta dina bulan kadalapan, dina poe ka lima welas bulan eta, sarupa jeung pesta anu aya di Yuda, tuluy anjeunna ngahaturkeun kurban dina altar. Kitu anu dilakonan ku anjeunna di Betel, ku ngurbankeun ka anak-anak sapi anu ku anjeunna dijieun; sarta di Betel anjeunna netepkeun para imam pikeun tempat-tempat pangluhurna anu ku anjeunna dijieun. Jadi anjeunna ngahaturkeun kurban dina altar anu ku anjeunna dijieun di Betel dina poe ka lima welas bulan kadalapan, nya eta dina bulan anu ku anjeunna dirarancang tina hatena sorangan; sarta ngayakeun hiji pesta pikeun urang Israil; jeung anjeunna ngahaturkeun kurban dina altar, sarta ngaduruk menyan. Jeung, katenjo, datang saurang abdi Allah ti Yuda ku pangandika PANGERAN ka Betel; sarta Yarobam nangtung gigireun altar rek ngaduruk menyan. Sarta anjeunna sasambat ngalawan altar ku pangandika PANGERAN, pokna, He altar, altar, kieu timbalan PANGERAN; Tingali, hiji anak bakal dilahirkeun ka kulawarga Daud, ngaranna Yosia; sarta di luhur manehna anjeunna bakal ngurbankeun para imam tempat-tempat pangluhurna anu ngaduruk menyan di luhur maneh, jeung tulang-tulang manusa bakal diduruk di luhur maneh. Sarta anjeunna mere hiji tanda dina poe eta keneh, pokna, Ieu tanda anu geus diucapkeun ku PANGERAN; Tingali, altar teh bakal beulah, jeung lebu gajih anu aya di luhurna bakal tumpah. Sarta kajadian, nalika raja Yarobam ngadangu ucapan abdi Allah anu geus sasambat ngalawan altar di Betel, anjeunna ngulurkeun leungeunna ti altar, pokna, Cekel manehna.
And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.
Jeung leungeunna, anu dipanjangkeunana ngalawan ka anjeunna, jadi garing, nepi ka anjeunna teu bisa narik deui éta leungeun ka dirina. Mezbah éta ogé peupeus, sarta lebu na tumpah kaluar tina mezbah, nurutkeun kana tanda anu geus dipasihkeun ku jalmi Allah ku pangandika PANGERAN. Tuluy raja ngawaler sarta nyarios ka jalmi Allah, “Pangnyuhunkeun ayeuna payuneun PANGERAN Allah anjeun, sarta neneda pikeun abdi, supaya leungeun abdi dipulihkeun deui.” Mangka jalmi Allah nyuhunkeun ka PANGERAN, sarta leungeun raja dipulihkeun deui ka anjeunna, sarta janten sapertos baheula. Tuluy raja nyarios ka jalmi Allah, “Miluan ka bumi abdi, sing segerkeun diri, sarta ku abdi rék dipaparin ganjaran.” Tapi jalmi Allah nyarios ka raja, “Sanaos anjeun mikeun ka abdi satengah tina bumi anjeun, abdi moal asup sareng anjeun, ogé moal ngadahar roti atanapi nginum cai di ieu tempat; sabab kieu parentahna ka abdi ku pangandika PANGERAN, pokna, ‘Ulah ngadahar roti, ulah nginum cai, sarta ulah balik deui ngaliwatan jalan anu sarua jeung jalan datang anjeun.’” Ku kituna anjeunna indit ngaliwatan jalan séjén, sarta henteu balik ku jalan anu ku anjeunna ditempuh nalika datang ka Betel. 1 Raja-raja 12:32–13:10.
Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.
Bareng jeung pambrontakan anak sapi emas dina kasaksian Harun jeung Yerobeam, peresmian sabenerna tina sistem ibadah palsu anu ditetepkeun ku Yerobeam kaasup dina kasaksianna. Peresmian éta ngagambarkeun bédana antara ibadah anu kuduna dilaksanakeun di Yérusalém, jeung sistem tiruan Yerobeam. Ti taun 1798 nepi ka 1844, PANGERAN ngaluarkeun umat-Na tina poekna kakawasaan kapausan kana cahaya nubuat anu endah, anu dilambangkeun ku tilu malaikat dina Wahyu opat welas. Garéja-garéja Protestan nampik éta cahaya, sarta ku kituna dina taun 1844 maranéhna jadi putri-putri Katolik.
Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.
Ibadah Yerobeam ngalambangkeun sistem ibadah Katolik, sarta dina caritana karajaan kalér Israél ngagambarkeun sistem palsu Katolik anu dipilih ku kaum Protestan dina sajarah Millerit pikeun tetep dicicingan. Lambang tina sistem éta nyaéta ibadah ka panonpoé.
The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.
Parawan anu satia jeung wijaksana anu asup ka Bait Pangsucina Mahasuci dina 22 Oktober 1844 ngagambarkeun hiji pangwawadian ka urang Protestan anu kakara balik deui kana pangaruh Katolik, tuluy jadi putri-putri Roma. Dina palantikan sistem ibadah palsu Yéroboam, saurang nabi sumping ti Yuda sarta ngawawadian Yéroboam, ku kituna jadi perlambang parawan-parawan anu satia anu asup ka Bait Pangsucina Mahasuci sarta dituntun pikeun ngakuan hukum Allah. Carita ngeunaan nabi éta jeung pangwawadianna ka Yéroboam kacida méré pituduhna lamun mertimbangkeun pamberontakan taun 1863, sanajan éta carita kudu ditunda heula nepi ka hiji panungtungan ditempatkeun babarengan jeung hiji awal.
The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.
Mimiti Israél baheula, karajaan Yéroboam, jeung Israél modéren, kabéh saluyu, sarta babarengan nyadiakeun tilu saksi ngeunaan ahir sato galak bumi dina Wahyu tilu welas, dina hukum Minggu anu baris geura datang. Umat satia tina Adventisme Millerit dina 22 Oktober 1844 jadi tanduk Protestan anu sajati tina sato galak bumi éta, sarta maranéhna ngalakukeun kitu dina sajarah anu dimimitian dina mangsa ahir taun 1798. Taun 1798 téh mangrupa awal karajaan kagenep dina nubuatan Alkitab, nyaéta Amérika Sarikat, sarta ngadegna tanduk Protestan anu sajati, nyaéta Adventisme, di Amérika Sarikat. Dina sajarah awal éta kagambarkeun sajarah ahir Amérika Sarikat, sabab Isa salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.
The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.
Tilu saksi awal ti Israil baheula, modern, jeung Israilna Yarobam ngagambarkeun ahirna sato galak bumi, tapi aya deui hiji ahiran anu perlu ditempatkeun heula saméméh ngécéskeun kasaksian nabi anu asalna ti Yuda sarta ngageuing Yarobam. Sajarah ahiran anu kudu diasupkeun téh nyaéta ahirna karajaan kalér jeung karajaan kidul Israil sakumaha diwakilan ku nabi Yehezkiel.
It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.
Ulah nepi ka kaliwat yén anu ayeuna keur urang gambarkeun téh nya éta yén pambrontakan taun 1863 ditandaan ku kajijikeun kahiji dina Yehezkiel pasal dalapan, nya éta arca cemburu. Sakali urang ngulik panungtungan karajaan kalér jeung karajaan kidul sakumaha diwakilan ku Yehezkiel, urang bakal miboga bukti anu leuwih ti cekap pikeun netepkeun yén pambrontakan taun 1863 digambarkeun ku pambrontakan Harun jeung Yerobeam, sarta yén éta nandakeun mimiti generasi kahiji tina opat generasi Adventisme Laodisea.
We will continue this study in the next article.
Urang baris neruskeun ieu pangajaran 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:
Pangandika PANGERAN sumping deui ka sim kuring, saur-Na, “Leuwih ti kitu, he anak manusa, cokot ku maneh hiji iteuk, tuliskeun dina eta, ‘Pikeun Yuda, jeung pikeun urang Israil babaturanana’; tuluy cokot deui iteuk sejen, tuliskeun dina eta, ‘Pikeun Yusup, iteuk Epraim, jeung pikeun sakumna kulawarga Israil babaturanana.’ Jeung satukangeunana, sambungkeun eta hiji jeung nu sejen jadi hiji iteuk; sarta eta bakal jadi hiji dina leungeun maneh. Jeung lamun urang-urang ti bangsamu nyarita ka maneh, pokna, ‘Naha maneh moal nembongkeun ka kami naon hartina ieu teh?’ Pek ucapkeun ka maranehanana, ‘Kieu timbalan Gusti ALLAH: Tingali, Kami rek nyokot iteuk Yusup, anu aya dina leungeun Epraim, jeung kaom-kaom Israil rerencanganana, sarta rek ngahijikeun eta jeung manehna, nya eta jeung iteuk Yuda, jeung ngajadikeun eta hiji iteuk, sarta eta bakal jadi hiji dina panangan Kami.’ Jeung iteuk-iteuk anu ku maneh ditulisan teh kudu aya dina leungeun maneh di hareupeun panon maranehanana. Jeung ucapkeun ka maranehanana, ‘Kieu timbalan Gusti ALLAH: Tingali, Kami rek nyokot urang Israil ti antara bangsa-bangsa kapir, ka mana maranehanana geus indit, sarta Kami rek ngumpulkeun maranehanana ti unggal sisi, jeung mawa maranehanana ka tanahna sorangan:’
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 dwelling places, 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.
Jeung Kami baris ngajadikeun maranéhna hiji bangsa di tanah, dina pagunungan Israil; sarta hiji raja bakal jadi raja pikeun maranéhna sakabéh; sarta maranéhna moal deui jadi dua bangsa, sarta moal deui kabagi jadi dua karajaan pisan-pisan. Maranéhna ogé moal deui ngotorkeun dirina ku brahala-brahala maranéhna, atawa ku hal-hal anu matak jijik, atawa ku naon baé tina sagala palanggaran maranéhna; tapi Kami baris nyalametkeun maranéhna kaluar tina sagala tempat maranéhna cicing, anu di dinya maranéhna geus dosa, sarta baris nyucikeun maranéhna; ku kituna maranéhna bakal jadi umat Kami, sarta Kami bakal jadi Allah maranéhna. Jeung Daud, hamba Kami, bakal jadi raja maranéhna; sarta maranéhna kabéh bakal boga hiji angon: maranéhna ogé bakal leumpang dina pangadilan-pangadilan Kami, sarta ngajaga katetepan-katetepan Kami, sarta ngalaksanakeunana. Jeung maranéhna bakal cicing di tanah anu geus ku Kami dipaparinkeun ka Yakub, hamba Kami, anu di dinya karuhun maranéhanana geus cicing; sarta maranéhna bakal cicing di dinya, nyaéta maranéhna, jeung anak-anakna, jeung incu-incuna salalanggengna; sarta Daud, hamba Kami, bakal jadi pangeran maranéhna salalawasna. Leuwih ti éta, Kami baris nyieun hiji perjangjian karapihan jeung maranéhna; éta bakal jadi perjangjian anu langgeng jeung maranéhna; sarta Kami baris netepkeun maranéhna, sarta ngalobaan maranéhna, sarta nempatkeun tempat suci Kami di tengah-tengah maranéhna salalanggengna. Kemah suci Kami ogé bakal aya jeung maranéhna; enya, Kami bakal jadi Allah maranéhna, sarta maranéhna bakal jadi umat Kami. Jeung bangsa-bangsa kapir bakal nyaho yén Kami, PANGERAN, anu nyucikeun Israil, nalika tempat suci Kami aya di tengah-tengah maranéhna salalanggengna. Yehezkiel 37:15–28.