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# The Book of Daniel - Number Seventy-One

Kitab Daniel - Nomer Pitung Puluh Siji

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Permadani Kenabian: Nyingkap Papat Kawirangan ing Yehezkiel Bab Wolu lan Wigatinipun ing Jaman Modhèren

Author

Jeff Pippenger

Published

February 4, 2024

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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.

Papat abominasi ing Yehezkiel pasal wolu makili papat generasi Israel modern, lan wiwitaning Israel modern ditandhai déning wiwitaning Israel kuna. Loro-loroné sajarah wiwitan iku padha mratelakaké pungkasaning Israel modern nalika paugeran Minggu sing bakal enggal rawuh. Loro wiwitan Israel, yaiku Israel kuna kang harfiah lan Israel modern kang rohaniah, kabeneraké déning sajarah wiwitan karajan lor Israel nalika karajan iku kapisah saka Yehuda.

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 Israèl kuna ngadegaké pedhèt emas, wong-wong mau lagi waé metu saka Mesir minangka panggeneping sawijining ramalan sing nélakaké yèn Allah bakal ndadèkaké wong-wong mau sawijining karajan. Crita bab Jeroboam, raja kapisan saka karajan Israèl sisih lor, ngemu ciri-ciri sing padha kuwi. Jeroboam tau mlayu menyang Mesir kanggo ngedohi bebenduné Suléman. Dhèwèké wis diparingi janji ramalan déning nabi Ahia, yèn dhèwèké bakal kaangkat dadi raja nguwasani sepuluh saka rolas taler. Sadurungé ramalan iku kalakon, Jeroboam bakal mlayu menyang Mesir kanggo marakaké jarak antarané dhèwèké lan Suléman, nganti Suléman séda.

> 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.

> Lan kelakon ing wektu iku, nalika Yerobeam metu saka Yérusalèm, nabi Ahia wong Silo nemoni dhèwèké ana ing dalan; lan Ahia wus nyarungi awaké nganggo sandhangan anyar; lan wong loro kuwi padha piyambakan ana ing pategalan. Banjur Ahia nyekel sandhangan anyar sing ana ing awaké, lan nyuwèk iku dadi rolas pérangan. Panjenengané banjur ngandika marang Yerobeam, “Jupuken sepuluh pérangan kanggo awakmu; awit mangkéné pangandikané Pangéran, Allahé Israèl: Lah, Ingsun bakal nyuwèk karajan saka tangané Suléman, lan bakal maringaké marang kowé sepuluh taler. (Nanging siji taler bakal dadi kagungané, marga saka Dawud, abdiningSun, lan marga saka Yérusalèm, kutha sing Ingsun pilih saka antarané sakehé taler Israèl.) Amarga padha wus nilar Ingsun, lan padha nyembah Astoret, déwiné wong Sidon, Kamos, allahé wong Moab, lan Milkom, allahé bani Amon, sarta ora lumaku ana ing dalan-dalaningSun, nindakaké apa sing bener ana ing paningalingSun, lan netepi katetepaningSun lan paukumaningSun, kaya sing katindakaké déning Dawud, bapakné. Nanging karajan kabèh ora bakal Ingsun jupuk saka tangane; nanging dhèwèké bakal Ingsun dadèkaké panguwasa sajeging umur uripé marga saka Dawud, abdiningSun, sing Ingsun pilih, amarga panjenengané netepi pepakoningSun lan katetepaningSun. Nanging karajan mau bakal Ingsun jupuk saka tangané anaké, lan bakal Ingsun paringaké marang kowé, yaiku sepuluh taler. Déné marang anaké bakal Ingsun paringi siji taler, supaya Dawud, abdiningSun, tansah nduwèni pepadhang ana ing ngarsaningSun ana ing Yérusalèm, kutha sing Ingsun pilih kanggo mapanaké asmaIngsun ana ing kana.”

> 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.

> Lan Ingsun bakal ngangkat kowé, lan kowé bakal mrentah manut sakèhé kang dikarepake déning nyawamu, lan bakal dadi raja ngungkuli Israèl. Lan mengkéné bakal kelakon: manawa kowé gelem ngrungokake sakèhé kang Ingsun dhawuhaké marang kowé, lan lumaku ana ing dalan-dalan-Ku, lan nindakaké apa kang bener ana ing paningal-Ku, kanthi netepi pranatan-pranatan-Ku lan pepakon-pepakon-Ku, kaya déné Dawud, abdi-Ku, wus nindakaké; mula Ingsun bakal nunggil karo kowé, lan mbangun kanggo kowé trah kang kukuh, kaya kang wus Ingsun bangun kanggo Dawud, lan Israèl bakal Ingsun pasrahaké marang kowé. Lan marga saka prakara iki Ingsun bakal nandhangsaraké turuné Dawud, nanging ora salawas-lawasé. Mulané Suléman ngupaya matèni Yéróbéam. Nanging Yéróbéam banjur ngadeg lan mlayu menyang Mesir, marang Sisak raja Mesir, lan manggon ana ing Mesir nganti tekan patiné Suléman. Déné sésané pakaryané Suléman, lan sakèhé kang wus ditindakaké, sarta kawicaksanané, apa iku kabèh ora katulis ana ing kitab riwayaté Suléman? Déné lawasing wektu Suléman mrentah ana ing Yérusalèm ngungkuli kabèh Israèl iku patang puluh taun. Lan Suléman banjur séda lan katunggalaké karo para leluhuré, lan kasarekaké ana ing kutha Dawud, bapakné; lan Réhabéam, putrané, banjur jumeneng raja nggantèni panjenengané. 1 Para 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 Suléman séda, karajan iku bakal kabagi, lan Yéróbéam bakal dadi raja nguwasani sapuluh taler ing sisih lor, déné Réhóbéam, putrané Suléman, bakal dadi raja ing Yérusalèm. Sadurungé pamérangan taler-taler mau kelakon, Yéróbéam kudu metu saka 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.

> Lan Rehabeam tindak menyang Sikhem, amarga sakèhé Israèl wus padha teka ing Sikhem arep ndadèkaké dhèwèké dadi raja. Anadéné bareng Yerobeam bin Nebat, sing isih ana ing Mesir, krungu prakara iku, (amarga dhèwèké wus mlayu saka ngarsané Raja Suléman, lan Yerobeam manggon ana ing Mesir;) wong-wong banjur kongkonan nimbali dhèwèké. Banjur Yerobeam lan sakèhé pasamuwan Israèl padha teka lan matur marang Rehabeam, mangkéné: “Rama panjenengan ndadèkaké gandhèngan kawula abot; mulané saiki mugi panjenengan ngenthèngaké pangawulan abot saka rama panjenengan lan gandhèngan abot kang wus dipasangaké marang kawula, temah kawula badhé ngabdi dhateng panjenengan.” Nanging dhèwèké ngandika marang wong-wong mau, “Padha lungaa dhisik telung dina, banjur bali manèh marang aku.” Mulané rakyat padha budhal. 1 Para 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.

Crita babagan sepira bodhone tumindake Rehabeam sajrone telung dina iku, ngetokake kaluputan marang penolakane kanthi bodho marang pituture para wong tuwa, nanging pisahing para suku iku wis dinubuatake, mula iku mesthi bakal kelakon kanthi cara siji utawa cara liyane. Pantes dipratelakake ing kene kanggo sawijining artikel ing mangsa ngarep manawa proses pamisahan iku kanthi cetha ditetepake minangka telung dina. Loro karajan iku banjur dadi siji karajan maneh sajrone sajarah kaum Millerit, lan nalika para suku sisih lor lan sisih kidul dadi siji karajan sajrone sajarah Millerit, yaiku ing mangsa rawuhipun telung malaekat ing Wahyu pasal patbelas. Telung malaekat mau ing sajarah Millerit dipratipikakake déning telung dina saka putusane Rehabeam. Patang puluh nem taun nalika telung malaekat iku rawuh wiwit taun 1798 nganti 1844, iku uga telung dina simbolis, kang wis dingandikakake déning Kristus ing Yokanan pasal loro, bakal diperlokake supaya Panjenengane ngedegake maneh padaleman suci sing wis dirusak, nanging pérangan saka panaliten iku kanggo sawijining artikel ing mangsa ngarep.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Nalika Rehabeam ngaturaké pangucap kang bodho ing pungkasan telung dina, karajan-karajan iku kapisah.

> 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.

> Mulané, nalika sakèhé Israèl weruh yèn raja ora ngrungokaké wong-wong mau, rakyat banjur mangsuli raja, pangucapé: “Apa panduman kita ana ing Dawud? Lan kita ora duwé warisan ana ing putrané Isai; mulihlah menyang kémahmu, hé Israèl; saiki ngurusa omahmu dhéwé, hé Dawud.” Mulané Israèl banjur budhal menyang kémah-kémahé. Nanging tumrap bani Israèl kang manggon ana ing kutha-kutha Yehuda, Rehabeam tetep mrentah atas wong-wong mau. Raja Rehabeam banjur ngutus Adoram, kang mimpin pagawean upeti; nanging sakèhé Israèl mbenturi dhèwèké nganggo watu nganti mati. Awit saka iku raja Rehabeam enggal-cepet munggah menyang krétané kanggo ngungsi menyang Yérusalèm. Mulané Israèl mbrontak marang brayaté Dawud tekan tekané dina iki. Lan kadadéan, nalika sakèhé Israèl krungu yèn Yerobeam wis bali manèh, wong-wong mau banjur ngutus utusan lan nimbali dhèwèké menyang pasamuwan, sarta ngangkat dhèwèké dadi raja atas sakèhé Israèl; ora ana siji waé kang ngetutaké brayaté Dawud, kajaba mung taler Yehuda. 1 Para 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.

Wangsit yèn Yerobeam bakal diparingi sawijining karajan wus kaleksanan, lan kaleksanan iku ana ing wektu nalika dhèwèké wus metu saka Mesir. Amarga meri yèn pasucèné Allah ana ing kutha Yérusalèm, yaiku kutha kang wus kapilih déning Allah kanggo nempataké asmané, Yerobeam banjur miwiti gawé tiron tumrap pasucèn, kaimaman, lan tata ibadah kang wis katetepaké yèn mung kudu katindakaké ana ing Yérusalèm. Pakaryané Yerobeam nalika ngedegaké sawijining sistem ibadah palsu ing antarané sapuluh taler sisih lor, iku sawijining pasemon sing langsung jejeg karo pambrontakané Harun lan pedhèt emas, mula dadi paseksi liyané, ora mung ngenani angger-angger Minggu kang enggal teka, nanging uga ngenani pambrontakan 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.

> Lan Yerobeam ngandika ing sajroning atiné, Saiki karajan bakal bali marang brayaté Dawud: manawa bangsa iki padha munggah arep nyaosaké kurban ing padalemané Pangéran ing Yérusalèm, banjur atiné bangsa iki bakal malih maneh marang gustiné, yaiku Réhabeam ratu Yéhuda, lan wong-wong iku bakal matèni aku, lan bali maneh marang Réhabeam ratu Yéhuda. Mulané sang ratu rembugan, banjur damel anak sapi loro saka emas, lan ngandika marang wong-wong mau, Kakehan yèn kowé kudu munggah menyang Yérusalèm; lah iki para allahmu, hé Israèl, kang wus ngentasaké kowé saka tanah Mesir. Lan kang siji dipasang ana ing Bètèl, lan kang sijiné didèlèhaké ana ing Dan. Lan prakara iki dadi dosa; awit bangsa iku padha lunga nyembah ana ing ngarepé kang siji, nganti tekan Dan. Lan dhèwèké damel padaleman-padaleman ing papan-papan pangurbanan ing dhuwur, sarta ngangkat imam-imam saka golongan wong cilik, kang dudu saka para putrané Lèwi. Lan Yerobeam netepaké sawijining riyaya ing sasi kaping wolu, ing dina kaping limalas sasi iku, kaya riyaya kang ana ing Yéhuda, lan iya nyaosaké kurban ana ing misbyah. Mangkono uga kang ditindakaké ana ing Bètèl, nyaosaké kurban marang anak-anak sapi kang wis didamelé iku; lan ana ing Bètèl dhèwèké mapanaké para imam kanggo papan-papan pangurbanan ing dhuwur kang wis didamelé. Mulané dhèwèké nyaosaké kurban ana ing misbyah kang wis didamelé ana ing Bètèl, ing dina kaping limalas sasi kaping wolu, yaiku ing sasi kang wis digagas déning atinipun dhéwé; lan netepaké sawijining riyaya kanggo wong Israèl; lan iya nyaosaké kurban ana ing misbyah, sarta ngobong menyan. 1 Para 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.

Pambrontakané Yerobeam nyedhiyakaké sawijining jalur bebener liya kanggo dipasangaké ing ndhuwur pambrontakané Harun, pambrontakan sungu Protestan ing taun 1863, lan pambrontakan sungu Républikan nalika undhang-undhang Minggu sing bakal enggal teka, lan kanthi mangkono iku nglantaraké paseksèn kenabian dadi saya jembar. Ing pambrontakan pedhèt emasé Harun, Gusti ngowahi cara sing wis katetepaké kanggo 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.

Sadurungé pambrontakan mau, anak pambarep saka saben taler wus katetepaké supaya dadi bagéan saka kalungguhan imam. Nanging ana ing pambrontakan pedhet emasé Harun, mung taler Lèwi waé kang ngadeg bebarengan karo Musa. Awit saka iku Gusti Allah ngowahi tata cara kang wus katetepaké kanggo nyawisaké wong-wong tumrap kalungguhan imam, lan wiwit nalika iku mung kulawargané Lèwi waé kang bakal dados imam.

> 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.

> Lan nalika Musa weruh manawa bangsa iku wuda; (amarga Harun wis ndadèkaké wong-wong mau wuda tumrap kawirangané ana ing antarané para mungsuhé:) banjur Musa ngadeg ana ing gapura kémahé pakemahan, lan ngandika, Sapa sing ana ing pangéyané Pangéran? mrenea marang aku. Lan kabèh bani Lèwi padha nglumpuk marani dhèwèké. Panjenengané banjur ngandika marang wong-wong mau, Mangkéné pangandikané Pangéran, Allahé Israèl: Saben wong nggegem pedhangé ana ing lambungé, banjur lumakua mlebu lan metu saka gapura menyang gapura ing sakuloné pakemahan, lan patènana saben wong saduluré, lan saben wong mitrané, lan saben wong pepadhané. Lan bani Lèwi padha nindakaké miturut pangandikané Musa; lan ing dina iku ana kira-kira telung èwu wong saka bangsa mau padha tiwas. Pangentasan 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.

Yerobeam ngapusi gawéné Gusti Allah sing wus katindakaké ana ing pambrontakané Harun nalika Gusti Allah wus ngedegaké kaimaman anyar saka taler Lèwi, awit Yerobeam “angkat imam-imam saka wong-wong kang asor dhéwé saka antarané rakyat, kang dudu saka para putrané Lèwi.” Pambrontakan ing wiwitaning karajan saka sapuluh taler lor iku padha sajajar karo pambrontakané Harun lan para wong gemblung kang njogèd. Pambrontakan iku kalakon sawisé metu saka Mesir, minangka kasampurnaning sawijining wangsit kang njanjèkaké bilih bakal diadegaké sawijining karajan. Ing loro-loroné prakara mau, kaimaman anyar diadegaké, yaiku sawijining owah-owahan saka tatanan sadurungé ing milih para 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.

Pambrontakan pedhet emasé Harun kaulang manèh, nanging kaping pindho déning Yerobeam, awit dhèwèké gawé pedhet emas loro lan mapanaké ing rong kutha. Kutha Dan makili tata nagara, awit Dan tegesé “ngadili”, lan kutha Betel makili tata gréja, awit Betel tegesé “omahé Allah”. Pedhet-pedhet emas iku nduwèni pralambang kang padha karo pedheté Harun, nanging kanthi paseksen tambahan bab sesambungan gréja lan nagara kaya kang dipralambangaké déning rong kutha iku. Pedhet iku wangun kurban pagan kang paling dhuwur, lan mulané makili kurban Kristus palsu. Emas iku pralambang Babil, lan pedhet iku gambar sawijining kéwan galak. Kaya déné Harun netepaké dina pangibadah palsu, Yerobeam uga netepaké sawijining riyaya, lan mesthèkaké yèn tanggal kanggo riyaya iku ora cocog karo wektu pangibadah sejati ing 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.

Kabèh unsur saka hukum Minggu sing bakal enggal teka kawewakili ing paseksèné Yérobéam bab pambrontakan; kurban palsu (pedhèt), Kristus palsu (mesbèh), gambaré kéwan galak (gandhèngan Greja lan Nagara), dina pangibadah palsu (Minggu), lan kaimaman 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.

Wiwitané Israèl kuna, wiwitané sepuluh taler ing sisih lor minangka sawijining karajan, lan wiwitané Adventisme kabèh padha ngemot unsur-unsur kenabian kang padha, lan bebarengan kabèh mau ngenali unsur-unsur kenabian saka angger-angger Minggu kang bakal enggal teka. Israèl kuna wus metu saka pangawulan ing Mesir, Yerobeam metu saka Mesir panggonan anggoné mlayu kanggo uwal saka panganiaya Salomo, lan Adventisme Millerit lagi waé metu saka pangawulan kapausan.

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.

Kaimamané Lewi katetepaké nalika pambrontakané Harun, kaimaman palsu saka wong-wong kang asor dhéwé katetepaké ana ing paseksiné Yerobeam, lan nalika Gusti lumebet ing prejanjian karo Adventisme Millerit, miturut Pétrus, para Millerit iku “bangsa kang kapilih, kaimaman karajan, bangsa kang suci, umat kagungané piyambak; supaya kowé martakaké pamuji marang Panjenengané kang wis nimbali kowé metu saka pepeteng marang pepadhangé kang nggumunaké.” Pepadhang kang dadi panggilan tumrap para Millerit iku pepadhangé permata-permatané Miller kang kawecakaké ana ing rong loh Habakuk, kang wis dilambangaké ing sajarah pambrontakané Harun déning rong loh Sepuluh Préntah. Pepeteng kang saka kono padha katimbali metu iku Zaman Petenging pamaréntahan kapausan, kang wis dilambangaké déning pepetenging pangawulan ing 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 ngedegaké malih padaleman suci sing wis diinjak-injak déning paganisme lan papalisme, Panjenengané nindakaké iku sajroning patang puluh nem taun, wiwit taun 1798 tekan 1844. Nalika Panjenengané wis ngedegaké padaleman suci iku, banjur minangka Utusaning Prejanjian, Panjenengané dumadakan rawuh ing padaleman suci kagungané piyambak ing tanggal 22 Oktober 1844, awit Panjenengané wis ngedegaké padaleman suci sing wis diinjak-injak lan dirusak, lan Panjenengané uga nyucekaké sawijining kaimaman kang dipralambangaké déning taleré 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.

> Nanging sapa kang bisa tetep ngadeg ing dinaning rawuhipun? lan sapa kang bakal tahan nalika Panjenengané ngatingal? awit Panjenengané iku kados geni panyulak, lan kados sabuné tukang ngumbah kain: Lan Panjenengané bakal lenggah kados panyulak lan panyuci salaka: lan Panjenengané bakal nyucèkaké para putrané Lewi, lan ngresiki wong-wong mau kados emas lan salaka, supaya padha nyaosaké marang Pangéran pisungsung kanthi kabeneran. Sawisé kuwi pisungsungé Yehuda lan Yerusalem bakal ndadosaké renaning Pangéran, kados ing jaman kuna, lan kados ing taun-taun biyèn. Malakhi 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.

Ing tanggal 22 Oktober 1844, Kristus ndadak rawuh menyang Padalemané lan mlebet ing prajanjian karo sawijining umat kang dipralambangaké déning imamat Lewi, nanging ing taun 1863, wong-wong mau wus mbalèni pambrontakané Harun, lan imamat Millerit ngalih dadi imamat Laodikia, kaya kang dipralambangaké déning imamaté Yerobeam, yaiku imamat saka wong-wong kang paling asor, lan para bodho kang nari kaya para pengikuté Harun. Nanging paseksèn bab pambrontakané Yerobeam nduwèni paseksèn kang luwih amba ngenani pambrontakan taun 1863. Nalika Yerobeam miwiti sistem pangibadah palsuné, ana nabi saka Yerusalem kang diutus kanggo nyarujuki pambrontakané Yerobeam, kaya kang dipralambangaké déning Adventisme Millerit kang dituntun supaya nampa Sabat saka Sepuluh Pepakon minangka dina pangaso.

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 nampi pepadhangé malaékat katelu lan papan suci, wong-wong mau dados sawijining panyaruwe tumrap para Protestan kang wis nampik pepadhang kang saya tambah saka pambukakan segel kang wiwit nalika wekasaning jaman ing taun 1798. Kaya déné Israèl kuna wus kelalen marang dina Sabat nalika ana ing pangawulan Mesir, pasamuwan ing ara-ara samun uga wus kelalen marang dina Sabat nalika taun 1798 tekan. Pepadhang kang saya tambah saka pawartos jam pangadilan kang digawa déning para Millerit ing wekasané nuntun marang papan suci lan angger-anggering 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.

Pepadhang iku rawuh ing tanggal 22 Oktober 1844, lan nggambarake sawijining pepenget marang pangibadah palsu tumrap wong-wong kang wis katimbalan supaya metu kanthi satemené saka piwulang-piwulang palsu Katulik. Pangibadah marang srengéngé iku pratandha saka panguwasa Katulik tumrap gréja-gréja kang bali manèh menyang pangkuané. Pepenget iku digambarake ing pambedhahing pamaréntahané Yerobeam nalika nglairake sistem pangibadah palsuné.

> 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.

> Lan Yerobeam netepake sawijining riyaya ing sasi kawolu, ing tanggal kaping limalas sasi iku, kaya riyaya kang ana ing Yehuda, lan dheweke nyaosake kurban ana ing mesbèh. Mangkono uga kang ditindakake ing Betel, nyaosake kurban marang pedhet-pedhet kang wis digawe; lan ing Betel dheweke ngangkat para imam kanggo papan-papan pangurbanan ing dhuwur kang wis digawe. Mangkono dheweke nyaosake kurban ana ing mesbèh kang wis digawe ing Betel, ing tanggal kaping limalas sasi kawolu, yaiku ing sasi kang wis dirancang saka atine dhewe; lan netepake sawijining riyaya kanggo wong Israel; lan dheweke nyaosake kurban ana ing mesbèh, sarta ngobong menyan. Lan lah, ana rawuhe sawijining abdi Allah saka Yehuda lumantar pangandika Sang Yehuwah menyang Betel; lan Yerobeam ngadeg ana ing sacedhake mesbèh arep ngobong menyan. Lan dheweke sesambat nglawan mesbèh iku miturut pangandika Sang Yehuwah, sarta ngandika: Dhuh mesbèh, mesbèh, mangkene pangandikane Sang Yehuwah; Lah, bakal lair sawijining anak kanggo turunane Dawud, asmane Yosia; lan ana ing sadhuwurmu dheweke bakal nyaosake para imam papan-papan pangurbanan ing dhuwur kang ngobong menyan ana ing sadhuwurmu, lan balung-balunge manungsa bakal diobong ana ing sadhuwurmu. Lan ing dina iku uga dheweke maringi sawijining pratandha, pangandikane: Iki pratandha kang wis dipangandikakake dening Sang Yehuwah; lah, mesbèh iki bakal pecah, lan awu kang ana ing sadhuwure bakal tumpah metu. Lan kelakon, nalika raja Yerobeam krungu pangandika abdi Allah, kang wis sesambat nglawan mesbèh ing Betel, dheweke ngetokake tangane saka ing mesbèh, pangandikane: Cekelen dheweke.

> 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.

> Lan tangane, kang diulurake marang dheweke, dadi garing, nganti ora bisa ditarik bali maneh. Misbyah iku uga pecah, lan awu tumpah metu saka misbyah, manut pratandha kang wus kaparingake dening abdiné Allah lumantar pangandikané Pangéran. Sang raja banjur matur marang abdiné Allah: “Nyuwuna saikine sih-palimirmané Pangéran Allahmu, lan ndedongaa kanggo aku, supaya tanganku bisa waras maneh kaya biyèn.” Abdiné Allah banjur nyuwun marang Pangéran, lan tangané sang raja kapulihaké maneh, dadi kaya mauné. Sang raja banjur matur marang abdiné Allah: “Ayo melu aku menyang omah, ngaso lan nyegerakna awakmu, lan aku bakal maringi ganjaran marang kowé.” Nanging abdiné Allah matur marang sang raja: “Sanadyan panjenengan maringi saparo saka omah panjenengan marang aku, aku ora bakal mlebu bebarengan karo panjenengan, lan aku uga ora bakal mangan roti utawa ngombé banyu ana ing panggonan iki; awit mangkono dhawuh kang wis kaparingake marang aku lumantar pangandikané Pangéran, mangkéné: Aja mangan roti, aja ngombé banyu, lan aja bali liwat dalan kang padha karo dalan nalika kowé teka.” Mulané, dheweke lunga liwat dalan liya, lan ora bali liwat dalan kang wis diliwati nalika teka ing Betel. 1 Para 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.

Sajajar karo pambrontakan pedhet-pedhet emas ing paseksènipun Harun lan Yerobeam, pangenalan resmi nyata tumrap sistem pangibadah palsu ingkang dipunwènèhaké déning Yerobeam ugi kalebet ing paseksènipun. Pangenalan mau nggambaraken bédanipun antawisipun pangibadah ingkang kedah katindakaken ing Yérusalèm lan sistem tandhingan palsu kagunganipun Yerobeam. Wiwit taun 1798 ngantos 1844, Gusti ngirid umatipun medal saking pepetenging pamaréntahan kapausan dhateng pepadhang sunnaning Nabi ingkang nggumunaken, ingkang dipunlambangaken déning telung malaékat ing Wahyu patbelas. Gréja-gréja Protestan nampik pepadhang punika, lan kanthi mekaten dados putri-putrinipun Katulik ing taun 1844.

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.

Pangibadahipun Yérobéam nggambaraken sistem pangibadah Katulik, lan wonten ing cariyosipun, karajan sisih lèr Israèl makili sistem palsu Katulik ingkang dipunpilih déning para Protestan sajroning sajarah Millerit kanggé tetep dipunenggoni. Lambang saking sistem punika inggih punika pangibadah marang srengéngé.

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.

Para prawan kang setya lan wicaksana, kang mlebet ing Papan Mahasuci ing tanggal 22 Oktober 1844, nggambarake sawijining piweling tumrap para Protestan kang nembe bali marang pangaribawané Katulik, lan banjur dadi para putri Roma. Nalika peresmian sistem pangibadah palsu gawéané Yerobeam, ana sawijining nabi teka saka Yehuda lan mènèhi piweling marang Yerobeam, mangkono iku dadi pralambang tumrap para prawan kang setya kang mlebet ing Papan Mahasuci lan katuntun supaya ngakoni angger-anggering Allah. Crita ngenani nabi iku lan piwelingé marang Yerobeam banget migunani kanggo dipahami nalika nimbang pambrontakan taun 1863, nanging crita iku kudu ditundha luwih dhisik nganti ana sawijining pungkasan kang dipasang bebarengan karo sawijining wiwitan.

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.

Wiwitaning Israèl kuna, karajané Yerobeam, lan Israèl modhèren kabèh padha selaras, lan bebarengan padha maringi telung paseksi ngenani pungkasaning kéwan bumi ing Wahyu telulas, nalika hukum Minggu kang enggal bakal teka. Wong-wong setya saka Adventisme Millerite ing tanggal 22 Oktober 1844 dadi sungu Protestan sejati saka kéwan bumi mau, lan bab iku kalakon ana ing sajarah kang diwiwiti nalika wekasaning jaman ing taun 1798. Taun 1798 iku wiwitané karajan kaping enem saka wangsit Kitab Suci, yaiku Amérika Sarékat, lan mapanipun sungu Protestan sejati, yaiku Adventisme, ing Amérika Sarékat. Ing sajarah wiwitan mau kagambar sajarah pungkasané Amérika Sarékat, awit Gusti Yésus tansah nggambarake pungkasaning sawijining prakara lumantar wiwitaning prakara mau.

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.

Telung paseksi wiwitan saka Israèl kuna, modern, lan Israèlé Yerobeam nggambarake pungkasané kéwan bumi, nanging ana uga pungkasan liyané sing perlu diselehaké luwih dhisik sadurungé njlentrehake paseksiné nabi sing teka saka Yehuda lan ngébuki Yerobeam. Sajarah pungkasan sing perlu kalebu yaiku pungkasané karajan lor lan karajan kidul Israèl kaya sing kaawakaké déning nabi Ezekiel.

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.

Aja nganti kasirnan bilih ingkang sapunika kita gambaraké punika, pambrontakan taun 1863 dipun-tandhai déning nistha kapisan ing Yehezkiel bab wolu, yaiku reca cemburu. Bareng kita ngrembag pungkasaning karajan lor lan karajan kidul kados ingkang dipunlambangaké déning Yehezkiel, kita badhé gadhah bukti langkung saking cekap kanggé njunjung bilih pambrontakan taun 1863 punika dipunlambangaké déning pambrontakanipun Harun lan Yerobeam, sarta bilih punika nandhani wiwitaning generasi kapisan saking sekawan generasi Adventisme Laodikia.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika ing artikel sabanjuré.

> 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:

> Pangandikané Pangéran tumeka manèh marang aku, mangkéné, “Kajaba iku, hé anaké manungsa, jupuken sapotong kayu, lan tulisen ana ing dhuwuré, Kanggo Yehuda, lan kanggo bani Israèl para mitrané; banjur jupuken sapotong kayu liyané, lan tulisen ana ing dhuwuré, Kanggo Yusuf, kayuné Éfraim, lan kanggo sakehing brayat Israèl para mitrané; lan sambungna siji lan sijiné dadi sapotong kayu; lan iku bakal dadi siji ana ing tanganmu. Lan nalika anak-anaké bangsanmu bakal padha matur marang kowé, kandha, Apa kowé ora bakal nduduhaké marang aku apa tegesé iki kabèh? Kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah; Lah, Aku bakal njupuk kayuné Yusuf, kang ana ing tangané Éfraim, lan taler-talering Israèl para sekutuné, lan bakal nglebokaké wong-wong mau bebarengan karo dheweke, yaiku karo kayuné Yehuda, lan ndadèkaké dadi sapotong kayu, lan iku bakal dadi siji ana ing astaningsun. Lan kayu-kayu sing kok tulisi kuwi bakal ana ing tanganmu ana ing ngarepé mripaté wong-wong mau. Lan kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah; Lah, Aku bakal njupuk bani Israèl saka ing antarané para bangsa kapir, ing ngendi waé padha lunga, lan bakal nglumpukaké wong-wong mau saka sakèhé kiwa-tengené, lan ngirid wong-wong mau menyang ing tanahé dhéwé:”

> 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.

> Lan Ingsun bakal ndadèkaké wong-wong mau dadi siji bangsa ana ing nagara, ana ing gunung-gununging Israèl; lan siji raja bakal dadi raja kanggo wong-wong mau kabèh; lan wong-wong mau ora bakal dadi loro bangsa manèh, lan ora bakal kapérang dadi loro karajan manèh babar pisan. Wong-wong mau uga ora bakal najisaké awaké dhéwé manèh marga saka brahala-brahalané, utawa marga saka barang-barang sing nistha, utawa marga saka samubarang panerak-paneraké; nanging Ingsun bakal ngluwari wong-wong mau saka sakehing papan padunungané, ing kono wong-wong mau wus padha gawé dosa, lan bakal ngresiki wong-wong mau; mangkono wong-wong mau bakal dadi umat-Ku, lan Ingsun bakal dadi Allahé. Lan Dawud, abdi-Ku, bakal dadi raja ing ngatasé wong-wong mau; lan wong-wong mau kabèh bakal duwé siji pangon; wong-wong mau uga bakal lumaku ana ing paukuman-Ku, lan netepi pranatan-pranatan-Ku, sarta nindakaké. Lan wong-wong mau bakal manggon ana ing tanah kang wus Dakparingaké marang Yakub, abdi-Ku, ing kono para leluhurmu wus padha manggon; lan wong-wong mau bakal manggon ana ing kono, ya iku wong-wong mau, lan anak-anaké, lan putu-putuné ing salawas-lawasé; lan Dawud, abdi-Ku, bakal dadi pangérané ing salawas-lawasé. Kajaba iku, Ingsun bakal damel prasetyaning katentreman karo wong-wong mau; iku bakal dadi prasetya langgeng karo wong-wong mau; lan Ingsun bakal mapanaké wong-wong mau, lan ndadèkaké wong-wong mau saya akèh, lan bakal netepaké pasucèn-Ku ana ing satengahé wong-wong mau ing salawas-lawasé. Tarub-Ku uga bakal ana bebarengan karo wong-wong mau; temenan, Ingsun bakal dadi Allahé, lan wong-wong mau bakal dadi umat-Ku. Lan bangsa-bangsa liya bakal padha mangerténi yèn Ingsun iki PANGERAN kang nucèkaké Israèl, nalika pasucèn-Ku ana ing satengahé wong-wong mau ing salawas-lawasé. Yehezkiel 37:15–28.

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