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# The Book of Daniel - Number Twelve

Kitab Daniel - Nomer Rolas

Darkness

Pepeteng

Author

Jeff Pippenger

Published

December 7, 2023

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A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Sawijining tembung utawa frasa kang diulang ana ing sajroning pangandika ilahi kang kailhami iku minangka pralambang pesené malaékat kapindho.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> Ing taun kapindho pamaréntahané Nebukadnésar, Nebukadnésar ngimpi sawatara pangimpen, kang ndadèkaké atiné keganggu, lan turune sirna saka dhèwèké. Sang ratu banjur dhawuh supaya nimbali para ahli sihir, para juru nujum, para dukun, lan para Kasdim, supaya padha mratelakaké marang sang ratu pangimpené. Mulané wong-wong mau padha teka lan ngadeg ana ing ngarsané sang ratu. Sang ratu banjur ngandika marang wong-wong mau: Aku wis ngimpi sawijining pangimpen, lan atiku keganggu amarga kepéngin mangertèni pangimpen iku. Daniel 2:1–3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

Ing sajroning “pepeteng”ing wengi, Nebukadnésar ngimpen sawijining reca, nanging dhèwèké ora bisa ngélingi impen mau. Ing sajroning impen ing wayah wengi, dhèwèké ngimpen sawijining reca, nanging impen bab reca iku peteng tumrap pangertené kaya dene petengé wengi nalika dhèwèké ngimpen impen iku.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Sang Khaldea banjur ngandika marang Sang Prabu nganggo basa Siria, Dhuh Sang Prabu, mugi gesang panjenengan langgeng: mugi karsaa nyariyosaken impen punika dhateng para abdi panjenengan, lan kawula badhe nedahaken tegesipun. Sang Prabu mangsuli sarta ngandika marang wong-wong Khaldea, Prakawis punika sampun sirna saking aku: manawi kowe padha ora maringi sumurup marang aku impèn iku, bebarengan karo tegesipun, kowe bakal dipethak-pethak, lan omah-omahmu bakal didadèkaké jugangan rereged. Nanging manawa kowe padha nedahaké impèn iku, lan tegesipun, kowe bakal nampi saka aku peparing lan ganjaran lan pakurmatan gedhé: mulane, tuduhna marang aku impèn iku, lan tegesipun. Daniel 2:4–7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Ujining impen patungé Nebukadnezar iku minangka sawijining ujian kang dirancang kanggo nemtokaké sapa kang bisa maringi katrangan nabi kang bener ngenani sawijining patung kang katutupan ing pepeteng, bebarengan karo tafsir isiné impen mau. Pesen malaékat kapindho kang kagandhèng karo pesen Panguwuh Tengah Wengi ing sajarahé golongan Millerit, wis dipracithakaké déning Élia ana ing pasanggirèn ing Gunung Karmèl. Pesen iku uga minangka sawijining ujian kang bakal nduduhaké, ora mung sapa Allah kang sejati, nanging uga sapa nabi kang sejati. William Miller, kang kanthi langsung diandharaké déning Sister White manawa dipracithakaké déning Élia, nggambaraké Élia ana ing Gunung Karmèl. Nanging sing sejatiné ora William Miller piyambak kang lagi dipracithakaké, nanging luwih-luwih paugeran-paugeran tafsir kenabian kang wis dipuntuntun supaya dipahami déning dhèwèké. Ana ing Gunung Karmèl, para nabi saka déwa lanang Baal lan para nabi saka déwi wadon Asytarot kabuktèkaké minangka nabi-nabi palsu. Ing sajarahé golongan Millerit, gréja-gréja Protestan kabuktèkaké minangka nabi-nabi palsu kaya kang dipracithakaké déning Gunung Karmèl.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Nalika gréja-gréja Protestan nduduhaké panolaké marang paugeran-paugeran tafsir kenabiané William Miller, wong-wong mau dadi para putri Roma. Miturut kenabian, putri iku sawijining citra saka ibuné. Ujian sing gagal diliwati déning kaum Protestan ing sajarah Millerit iku yaiku ujian sing ngenali lan ngasilaké sawijining citra (putri) saka kéwan iku. Ana ing kono sungu Protestanisme sejati kawujudaké kanthi nentang sungu Protestanisme murtad. Nebukadnésar nuntut sawijining panafsiran, lan kanthi mangkono, dhèwèké sacara providensial melu nandhesaké kawujudan para nabi palsu lan para nabi sejati.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Wong-wong mau mangsuli maneh lan matur, “Mugi Sang Prabu nyariyosaken pangimpen punika dhateng para kawulanipun, sarta kawula badhé nedahaken tegesipun.” Sang Prabu mangsuli lan ngandika, “Ingsun sumerep kanthi temtu yèn kowé padha ngupaya ngulur wektu, awit kowé weruh yèn prekawis punika sampun sirna saka Ingsun. Nanging manawa kowé ora kersa mratelakaken pangimpen punika marang Ingsun, tumrap kowé mung ana siji pepakon; awit kowé wis nyawisaken tembung-tembung goroh lan rusak kanggo diucapake ana ing ngarsaning Ingsun, nganti tekan wekdalipun owah. Mulane, caritakna marang Ingsun pangimpen punika, temah Ingsun bakal sumurup yèn kowé bisa nedahaken tegesipun.” Daniel 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Ing pungkasaning mangsa-mangsa pacobèn, pambédan kang wus katuduhaké ing Gunung Karmèl, lan ing tanggal 22 Oktober 1844, uga kagambaraké ing Daniel pasal loro. Ing telung gambaran profetik bab Gunung Karmèl, sajarahé kaum Millerite lan impèné Nebukadnésar bab reca, penekanane dumunung ing tafsiran profetik kang bener, kaya kang diwakili déning Élia, Miller, lan Daniel. Tafsiran marang impèn iku yaiku pasamuwaning pawartos kang kabukak segelé sajroning sajarah nalika ana rong golongan nabi kang katuduhaké.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Wong-wong Kasdim padha mangsuli ana ing ngarsané Sang Prabu, pangucapé, “Ora ana manungsa siji waé ing bumi kang bisa nyarèkaké prakara kang dipundangu déning Sang Prabu; mulané ora ana prabu, gusti, utawa panguwasa siji waé kang tau nyuwun prakara mangkono marang para juru sihir, utawa para ahli nujum, utawa wong Kasdim. Lan prakara kang dipuntuntut déning Sang Prabu iku prakara kang langka, lan ora ana liyané kang bisa nyarèkaké ana ing ngarsané Sang Prabu kajaba para déwa, kang papan padunungané ora ana ing antarané daging.” Awit saka iku Sang Prabu banjur nesu lan banget sengité, sarta dhawuh supaya numpes kabèh wong wicaksana ing Babil. Daniel 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

Ing Gunung Karmèl, Élia ngusulaké sawijining pacoban, lan pacoban kang diusulaké iku ora mung kanggo nduduhaké sapa Allah kang sejati, nanging uga sapa nabi kang sejati. Ing Dhaniel pasal loro, wong Kasdim iku sing netepaké pacoban kang nduduhaké bédané antarané kang sejati lan kang palsu. Wong-wong mau nerangaké yèn panfsiran kang digoleki Nebukadnésar iku mung bisa dingertèni déning Allah, lan ora déning manungsa. Wong-wong mau uga ngeluh yèn sesambungan antarané Nebukadnésar lan para wong wicaksana agama kagungané iku minangka sesambungan kang ora bener nalika padha kandha yèn “bab iku arang banget kang diprayogakaké déning ratu.” Wong-wong mau kepéngin supaya ratu, kang makili Nagara, ora mèlu mlebu ing wewengkon agama kang sajroning pangerten wong-wong mau wis dadi dhaerah panguwasané. Wong-wong mau ora mbantah marang prinsip-prinsip gabungan gréja lan nagara, nanging wong-wong mau mbantah yèn Nebukadnésar, kang makili Nagara, nuntut supaya ngendhalèni gréja. Wong-wong mau bakal rumangsa marem karo sesambungan gréja-nagara, manawa para pamimpin agama mrentah nagara. Pacoban patung kéwan iku yaiku papan ing ngendi kita nemtokaké nasib langgeng kita—kaya impen Nebukadnésar babagan patungé—minangka pacoban urip-utawa-pati.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Lan dhawuh iku wus kapratelakaké yèn para wong wicaksana kudu dipatèni; lan wong-wong banjur nggolèki Dhaniel lan para mitrané supaya padha dipatèni. Banjur Dhaniel mangsuli marang Ariokh, panggedhéné para pengawal ratu, kanthi pitutur lan kawicaksanan, yaiku wong kang wus mangkat arep matèni para wong wicaksana ing Babil. Dhèwèké mangsuli lan matur marang Ariokh, panggedhéné ratu, “Yagéné dhawuh saka ratu iku banget kesusu?” Banjur Ariokh nerangaké prakara iku marang Dhaniel. Daniel 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Nalika Daniel diparingi pepadhang bab pangerten tumrap kaanan urip lan pati saka impen ngenani reca sing isih durung kawruhan iku, panjenengané makili pepadhangé wong satus patang puluh papat ewu marang kasunyatan yèn wong-wong mau ana ing sajarahing ujian kapindho lan ujian sing kasat mata saka proses pangujian telung-langkah. Nanging Daniel ora mung makili wong-wong sing wis milih mangan panganan sing bener, lan mulané wis lulus ujian kapisan, nanging uga makili wakil manungsa sing wis diparingi pangerten mirunggan déning Allah tumrap wangsit Kitab Suci.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Dene kanggo patang bocah iki, Allah maringi wong-wong mau kawruh lan kaprigelan ing sakehing piwulang lan kawicaksanan; lan Daniel nduwèni pangerten ing sakehing wahyu lan impen. Daniel 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Sanadyan papat wong Ibrani sing setya mau kabèh lulus ing pacoban babagan pangan, Daniel kapilih dadi utusaning wahyu lan impen. Daniel makili utusan kenabian kaya sing diwakili déning Élia, Yohanes Pambaptis, Yohanes Sang Panerang Wahyu, William Miller lan Future for America. Utusan kenabian iku ora tau kapisah saka pacoban kenabian.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

Ing jamané Kristus, wong-wong kang nampik paseksèné Yokanan ora bisa nampani paédah saka Gusti Yésus. Ing sajarah Millerite, wong-wong kang nampik pesen kang kapisan (kang dipralambangaké déning William Miller), ora bisa nampani paédah saka pesen kang kapindho. Ing loro-loroné sajarah kasebut, para wong setya ora mangertèni marang ngendi proses pangujian iku tumuju. Para murid ora gelem ndeleng salib, sanadyan wong-wong mau wis kanthi cetha didhawuhi yèn prakara iku bakal kelakon. Para Millerite ora bisa ndeleng kuciwa gedhé iku. Daniel, nalika diwènèhi pawarta déning Ariok bab kahanan urip lan pati kang magepokan karo impèn Nebukadnésar ngenani reca iku, ora mangertèni apa isi impèn kasebut utawa marang ngendi pangujian bab reca iku tumuju. Kabeh kang dingertèni déning Daniel mung yèn prakara iku sawijining kahanan urip lan pati. Mulané, Daniel mbutuhaké wektu supaya mangertèni tegesing katerangané.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Sawisé kuwi Daniel lumebet sowan marang ratu, lan nyuwun supaya diparingi wektu, lan supaya panjenengané bisa nedahaké marang ratu tegesing pangimpen mau. Daniel 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Daniel sampun nduduhaké iman ing bab panganan (metodologi) ingkang sampun dipuntemtokaken déning piyambakipun badhé dipunpangan nalika pangrungon ingkang kapisan. Mila piyambakipun dipunparingi wekdal, kados déné para sakabat ing jamanipun Kristus. Wekdal ingkang kaparingaken dhateng para sakabat punika inggih punika rentang wekdal saking pejahipun Kristus, kakuburipun, wungunipun malih, lan minggahipun ingkang wiwitan, sadèrèngipun Panjenenganipun pinanggih kaliyan para sakabat wonten ing margi dhateng Emaus, lajeng malih wonten ing kamar inggil. Sasampunipun, ing pungkasanipun wekdal punika, Panjenenganipun ngembusaken Roh Suci dhateng para sakabat.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Sawisé Panjenengané ngandika mangkono, Panjenengané banjur ambegan marang wong-wong mau lan ngandika marang wong-wong mau, Tampanana Roh Suci. Yohanes 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Yéhezkiel medhar wangsit, lan balung-balung kang mati iku kasawijèkaké. Banjur Yéhezkiel medhar wangsit maneh, lan Roh Suci kaembusaké marang badan-badan kang mentas kawangun iku, sarta wong-wong mau padha ngadeg dadi wadyabala kang rosa. Nalika Sang Kristus ngembus marang para sakabat, Panjenengané mbikak pangertené.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Panjenengané banjur mbikak pangertené, supaya wong-wong mau bisa mangerti Kitab Suci. Lukas 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Kabèh para nabi padha ngandika bab pungkasaning jagad, lan Daniel uga ora kajaba. Wektu kang dijaluk déning dhèwèké iku sawijining mangsa wektu supaya dhèwèké bisa nampa pepadhang. Wektu nantèni tumrap para Millerit, iku dumadi wiwit saka kuciwane kang kapisan nganti padha mangertèni yèn dheweke ana ing wektu anggoné ngentèni sajroning gayutan karo ramalan-ramalan ing Matius bab rong puluh lima lan Habakuk bab loro. Sajarah wektu anggoné ngentèni ing sajarah para Millerit kasampurnakaké ing jamané pesen malaékat kapindho. Daniel bab loro nggambaraké sajarah kang padha iku, mula panyuwunané tumrap wektu kanthi profètis selaras karo wektu nantèni para Millerit. Mulané, panyuwunané Daniel tumrap wektu lan wektu nantèni para Millerit iku nglambangaké wektu nantèni wong satus patang puluh papat èwu, kang diwiwiti ing tanggal 18 Juli 2020.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Panyuwune Daniel supaya diparingi wektu kanggo mangertèni ngimpi Nebukadnésar ngenani reca iku kawejahi ing Wahyu pasal sewelas minangka telung dina setengah nalika saksi loro mau gumlethak mati ana ing dalan. Ing sajarah telung dina setengah ing Wahyu pasal sewelas, yaiku telung dina setengah kang kanthi pralambang makili ara-ara samun kenabian, ana sawijining swara kang nguwuh. Swara manungsa kang digunakaké déning Sang Panglipur kanggo nggugah lan nguripaké balung-balung garing kang mati, kawejahi déning Daniel, sing diparingi wahyu kenabian ngenani apa sejatining ngimpi iku lan apa kang dilambangaké déning ngimpi mau. Swara kang nguwuh ana ing ara-ara samun iku wis diparingi pangerten kenabian bab impen lan wahyu, kaya kang kawejahi déning Daniel. Swara iku lagi nguwuh, mangkono iku negesaké yèn dhèwèké wis diparingi pesen Panguwuh Tengah Wengi, lan panguwuh iku diparingaké nalika tengah wengi, kang nglambangaké pepeteng.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

Ing sajroning pepeteng kang paling jero ing tengah wengi, swara (Daniel) kaparingan pangerten bab sawijining pawartos kang kaselimuti pepeteng. Parentah kang kaparingake marang swara (Ezekiel) yaiku supaya medhar wangsit marang balung-balung garing kang mati. Nalika iya nindakaké mangkono, Sang Panglipur kaembusaké marang wong-wong mati ing dalan, lan wong-wong mau “dihidupaké manèh.” Nanging kauripan manèh iku mung kaleksanan lumantar pandonga. Pandonga iku minangka pratandha dalan ing sajarah kauripan manèh balung-balung garing kang mati, kang kabedhah ing dalan. Daniel kanthi profetik makili pratandha dalan mau, pas ana ing panggonan kang trep nalika pratandha dalan iku diidentifikasi.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Kawiwitan manèhing kasalehan sejati ana ing antarané kita iku kabutuhan kita sing paling gedhé lan paling ndhesek tinimbang kabèh kabutuhan liyané. Nggoleki prakara iki kuduné dadi pakaryan kita sing kapisan. Kudu ana upaya kang temen lan tenanan kanggo oleh berkahing Gusti, dudu merga Allah ora kersa maringaké berkahé marang kita, nanging merga kita durung siyap nampani iku. Rama kita ing swarga luwih kersa maringaké Roh Suci-Né marang wong-wong sing nyuwun marang Panjenengané, tinimbang para wong tuwa ing bumi maringaké peparing kang becik marang anak-anaké. Nanging dadi pakaryan kita, lumantar pangakèn dosa, andhap-asor, pamratobat, lan pandonga kang temen, kanggo netepi sarat-sarat kang ing ndhuwuré Allah wis janji maringaké berkahé marang kita. Kawiwitan manèh mung kena diarep-arep minangka wangsulan tumrap pandonga. Salawasé umat iku isih banget kakurangan Roh Suci Allah, wong-wong mau ora bisa ngregani piwulanging Sabda; nanging manawa kakuwatané Roh nggepok atiné, mula piwulang-piwulang kang diwènèhaké ora bakal tanpa pangaruh. Kanthi dituntun déning piwulanging Sabdané Allah, kanthi pratélaning Roh-Né, sajroning migunakaké kawicaksanan kang waras, wong-wong sing rawuh ing pakumpulan kita bakal olèh pengalaman kang aji, lan nalika bali menyang omah, bakal kasiyapaké kanggo ngetokaké pangaruh kang marasaké.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Para panji-panji lawas mangerténi apa tegesé gumulat karo Allah ing pandonga, lan ngrasakaké dhawahing Roh Panjenengané. Nanging wong-wong mau lagi liwati saka panggung tumindak; lan sapa sing padha munggah kanggo ngisi papané? Kepriyé kahanané para mudha kang lagi tuwuh? Apa padha wis diowahi marang Allah? Apa kita padha tangi marang pakaryan kang lagi lumaku ana ing pasucèn swarga, utawa apa kita padha ngentèni ana daya sing meksa teka marang pasamuwan sadurungé kita bakal kagugah? Apa kita ngarep-arep ndeleng kabèh pasamuwan dibangun manèh? Wektu iku ora bakal tau teka.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Ana wong-wong ing pasamuwan kang durung mratobat, lan kang ora bakal nyawiji ing pandonga kang temen, sregep, lan menang. Kita kudu mlebu ing pakaryan iku siji-siji. Kita kudu luwih akeh ndedonga, lan luwih sithik guneman. Kadurakan saya ngrembaka, lan umat kudu diwulang supaya aja marem mung karo wujud kasalehan tanpa roh lan pangwasane. Manawa kita temenan ngarah kanggo nyelidiki ati kita dhewe, nyingkirake dosa-dosa kita, lan mbenerake cenderung ala kita, nyawa kita ora bakal kaangkat marang kasia-siaan; kita bakal ora ngendelake awake dhewe, awit kita nduweni pangraos kang tetep menawa kacukupan kita iku asalé saka Gusti Allah.” Selected Messages, buku 1, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Adhedhasar iman marang panganan sing dipilih déning Dhanièl kanggo dipangan, banjur dhèwèké digawa mlebu ing sawijining proses panggodhogan visual kang nuntut supaya nggunakaké metodologi sing kaawakaké déning panganané, dhisik kanggo janji yèn Gustiné bakal mènèhi pratandha lan njlentrehaké impèn mau, lan sawisé iku nindakaké panyajèn impèn mau marang Sang Raja. Dhèwèké nduwèni panganan kang bener, utawa metodologi kang bener, lan banjur kudu mujudaké imané kanthi katon cetha lumantar nyawisaké pesen saka impèn reca Nebukadnésar kang ana ing “pepeteng” kang mutlak. Tindakane sabanjuré iku minangka mujudaké iman kanthi katon, amarga banjur dhèwèké ngetrapaké rumus ilahi kanggo umaté Allah nalika padha nemoni dhiri ana ing pepeteng.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> “Pepeteng saka si duraka ngubengi wong-wong kang nglirwakake pandonga. Panggodha alus kang dibisikake déning mungsuh mbujuk wong-wong mau supaya gawe dosa; lan iku kabèh kelakon amarga padha ora nggunakake hak-hak istimewa kang wis diparingake Gusti Allah marang wong-wong mau lumantar pranatan ilahi bab pandonga. Yagéné para putra lan para putri Allah kudu enggan ndedonga, déné pandonga iku kunci ing tanganing pracaya kanggo mbukak gudhanging swarga, papan kasimpenané sumber-sumber daya kang tanpa wates saka Kang Mahakuwasa? Tanpa pandonga kang tanpa kendhat lan pangawasan kang temen, kita ana ing bebaya dadi sembrana lan nyimpang saka dalan kang bener. Sang mungsuh tansah ngupaya ngalang-alangi dalan menyang dhamparing sih-rahmat, supaya kita ora olèh sih-rahmat lan kakuwatan kanggo nglawan panggodha lumantar panyuwun kang temen lan pracaya.” Steps to Christ, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Marga petenge isi impening wengi Nebukadnésar, Daniel banjur nyedhak bebarengan karo telu kancané lan ndedonga.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> Banjur Daniel tindak menyang omahé, lan nyariosaké prakara mau marang Hananya, Misael, lan Azarya, para mitrané; supaya padha nyuwun sih-rahmat marang Gusti Allahing swarga bab prakara rahasia iku; supaya Daniel lan para mitrané aja nganti tiwas bebarengan karo para wong wicaksana liyané ing Babil. Banjur prakara rahasia iku kaparingaké marang Daniel lumantar wahyu ing wayah bengi. Sawisé mangkono Daniel mberkahi Gusti Allahing swarga. Daniel matur mangsuli: Pinujia asmaning Allah ing salawas-lawasé, awit kawicaksanan lan kasekten iku kagungané Panjenengané. Panjenengané ngowahi mangsa lan wektu; Panjenengané nglèrèni para ratu, lan ngangkat para ratu; Panjenengané maringi kawicaksanan marang wong wicaksana, lan kawruh marang wong kang ngreti pangerten; Panjenengané mbabar prakara-prakara kang jero lan kang kasimpen; Panjenengané mirsa apa kang ana ing pepeteng, lan pepadhang manggon ana ing Panjenengané. Kawula saos panuwun marang Paduka, lan memuji Paduka, dhuh Allahipun para leluhur kawula, ingkang sampun maringi kawula kawicaksanan lan kasekten, lan ingkang samenika sampun ndadosaken kawula mangertos punapa ingkang kawula suwun dhateng Paduka: awit Paduka samenika sampun ndadosaken prakaranipun Sang Prabu dados kawuningan dhateng kawula. Daniel 2:17–23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Daniel banjur diparingi ganjaran déning Panjenengané kang “nguningani apa kang ana ing pepeteng.” Gerakan tumrap undhang-undhang Minggu lagi lumaku ing pepeteng, lan wong-wong kang wis ngakoni dhiri minangka wong-wong kang ngonsumsi pangan ilahi iku katemtokaké kudu ngenali pambentukan gambar kéwan galak sing nyawisaké landhesan agama lan pulitik kanggo ngetrapaké tandha panguwasa kepausan.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Daniel pasal loro lagi ngidentifikasi ora mung sajarahing malaekat kapindho ing sajarah Millerit, nanging luwih langsung panjenengané lagi nggambarake sajarahing malaekat kapindho ing gerakaning malaekat katelu. Ing pangujining impèn Nebukadnezar ngenani reca, diwakili ujining reca kewan galak. Tataran-tataran kenabian nalika umaté Gusti Allah tangi marang kahanan urip lan pati saka angger-angger Minggu sing wis nyedhak, lagi diidentifikasi kanthi cetha banget ing kitab Daniel lan Wahyu.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Dhanyèl makili utusan saka sajarah nalika pekabaran urip-utawa-pati bab impèn patung iku lumaku metu. Panjenengané ngadeg jejeg ing dhaharan sing wus dipahami, lan kanthi pracaya ngandharake yèn Allah saged ndadosake wahyu mau katuduh, nanging panjenengané nyuwun wektu. Wektu iku yaiku wektu nundha. Ing pungkasan wektu nundha iku, panjenengané diparingi kawruh ngenani apa sing ana ing impèn petengé Nebukadnezar, nanging ora mung kuwi. Panjenengané ora mung nampi pangerten bab impèn patung, sing mratandhani gambar kéwan lan pacoban sing gegandhengan karo iku, nanging ing pungkasan wektu nundha iku panjenengané uga ngluhurake Allah amarga Allah “paring kawicaksanan marang wong wicaksana, lan kawruh marang wong kang mangerti pangerten: Panjenengané nglairake prakara-prakara kang jero lan kang kasamar: Panjenengané mangerténi apa kang ana ing pepeteng, lan pepadhang manggon ana ing Panjenengané.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Daniel ing ngriki nempataken pamuji-pujinipun wonten ing konteks bilih sampun wonten “tambahaning kawruh”, awit piyambakipun ing pasal rolas mratelakaken bilih “para wicaksana” badhé mangertos “tambahaning kawruh”, lan ugi memuji Gusti Allah bilih Panjenenganipun sampun maringi “kawicaksanan” lan “kawruh” dhateng “para wicaksana.” Piyambakipun kanthi langsung ngrujuk dhateng para prawan wicaksana, lan nyambungaken wekdalipun kaliyan wekdal tundhanipun. Piyambakipun nempataken ilustrasi ingkang kapanggih wonten ing pasal kalih kanthi langsung wonten ing kasampurnaning panggenapan wekdal tundha saking Matius kalih doso gangsal ing salebeting gerakaning malaekat katiga. Ingkang langkung wigati malih inggih punika kasunyatan bilih kitab Wahyu mratelakaken bilih sakderengipun pangujaring sih-rahmat katutup, Yokanan dipun dhawuhi supados boten ngesahaken pangandika-pangandika ramalan saking kitab Daniel lan Wahyu, awit kalihipun punika kitab ingkang sami.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Lan panjenengané ngandika marang aku, “Aja nyégel pangandikaing panuwèn saka kitab iki, awit wekdalipun sampun celak. Sing ora adil, kareben tetep ora adil; lan sing reged, kareben tetep reged; lan sing mursid, kareben tetep mursid; lan sing suci, kareben tetep suci.” Wahyu 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Wektu nalika weca-weca saka Daniel lan Wahyu bakal kabikak segelé iku ana ing mangsa tundhané pasemon bab sepuluh prawan, lan wektu iku dilambangaké déning panyuwunan wektu saka Daniel. Panyuwunané kanggo wektu banjur diterusaké déning pandonga, kang kudu kelakon sadurungé wunguné balung-balung garing kang mati. Ing kurun wektu nalika tambahé kawruh lan pangerten bab patung sajroning pangimpen, kang kaselubung ing pepeteng, diwedharaké, Gusti Allah nindakaké prakara liyané tumrap Daniel. “Panjenengané mratelakaké prakara-prakara kang jero lan kang kasimpen.” Prakara kasimpen saka sajarah Panguwuh Tengah Wengi iku yaiku weca ing Wahyu kang kabikak segelé sakdurungé wektu pangadilaning sih-rahmat katutup. Prakara kang “jero lan kasimpen” iku yaiku “kayektèn.”

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Kasunyatan dados kunci kenabian ingkang kabikak dhateng utusan ingkang dipralambangakên déning Daniel, ingkang ndadosakên sajarah ingkang kasimpen saking “pitu gludhug” saged dipunmangertosi. Sajarah ingkang kasimpen punika inggih punika sajarah saking tigang pratandha dalan. Ingkang kapisan punika satunggaling kuciwa, lan ingkang pungkasan ugi satunggaling kuciwa, kados dene kaambaraken wonten ing sajarah kaum Millerit. Tembung Ibrani ingkang dipunterjemahakên dados “kasunyatan” punika dipunciptakakên déning “Ahli Basa ingkang Endah”, lumantar panyawijining aksara kapisan, angka tigang welas, lan aksara pungkasan saking abjad Ibrani. Gusti Yesus punika ingkang kapisan lan ingkang pungkasan, lan Panjenenganipun punika “kasunyatan.” Struktur tembung ingkang dipunciptakakên déning “Ahli Basa ingkang Endah” punika nandhesakakên tigang pratandha dalan kenabian ingkang dados sajarah kasimpen saking “pitu gludhug,” ingkang kedah dipunsegel ngantos Daniel nyuwun “wektu” lan tumuju dhateng pandonga.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

Panguciwane ing 18 Juli 2020 iku minangka waymark kang kapisan, lan iku nggambarake panguciwa kang kaiket karo waymark kang pungkasan saka telung waymark, yaiku hukum Minggu. Huruf tengah, yaiku huruf kaping telulas, minangka pralambang pambrontakan, lan uga minangka pralambang waymark tengah saka sajarah sing kasumput saka pitu gludhug. Pambrontakan iku diwakili déning para prawan gemblung ing Wayahe Tangis Tengah Wengi, awit Tangis Tengah Wengi iku waymark tengah saka sajarah telung-langkah saka 18 Juli 2020, Tangis Tengah Wengi, lan hukum Minggu kang enggal rawuh. Sanalika wus tekan tengah wengi, wektu lumaku mlebu ing jam kaping telulas, ing ngendi perwujudan kang katon saka para prawan gemblung katuduhake lumantar pangakené manawa wong-wong mau ora nduwèni lenga emas.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

Ing “ara-ara samun” simbolis saka “telung setengah dina” ing Wahyu pasal sewelas, umaté Allah dipratelakaké minangka ana ing sajarah simbolis saka paukuman ipat-ipat “ping pitu.” Ing pungkasaning mangsa iku, wong-wong mau kudu nyumurupi yèn wong-wong mau wis kasebar, yèn wong-wong mau wis nglakoni dosa, yèn para leluhuré uga wis nglakoni dosa, yèn wong-wong mau wis lumaku nalisir marang Allah lan yèn Allah uga wis lumaku nalisir marang wong-wong mau. Pangrèwèhing pangerten iku kudu nuntun wong-wong mau kanggo ndedonga pandongan Imamat pasal selikur enem. Pangrèwèhing pangerten yèn wong-wong mau kudu ndedonga pandongan Imamat pasal selikur enem iku cocog sacara kenabian karo pandongané Daniel ing Daniel pasal loro, lan dipratélakaké lumantar pandongané Daniel ing pasal sanga. Sebab Daniel ndedonga pandongan Imamat pasal selikur enem ing pasal sanga iku adhedhasar pangrèwèhing pangertené yèn dhèwèké wis ana ing pungkasaning pitung puluh taun saka ramalané Yeremia ngenani panangkaraning umaté Allah.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

Pitung puluh taun sing padha kuwi nggambarake sajarahing panyegelan umat Allah. Pitung puluh taun kuwi nggambarake panyucèkan ing Malakhi pasal telu lan loro pambucalan Pedaleman Suci déning Kristus. Kuwi nggambarake sajarahing ujian gambaré kéwan galak. Sajarah iku diwiwiti tanggal 11 September 2001, lan rampung ing angger-angger Minggu sing bakal enggal teka. Ing pungkasaning mangsa pitung puluh taun simbolis mau, Daniel ngupaya sawijining “wektu ngentèni” supaya bisa ndedonga. Pandongané kaparingi wangsulan nalika wewadi pungkasaning ramalan kawedharaké marang dhèwèké. Wedharan iku teka nalika umat Protestan sejatiné Allah isih ana ing mangsa panyebaran ing “ara-ara samun” sawisé 18 Juli 2020. Ing wektu iku “kayekten” kawedharaké marang “swara kang sesambat ana ing ara-ara samun”.

We will continue Daniel chapter two in the next article.

Kita badhé nerusaké Daniel pasal loro ing artikel sabanjuré.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Lan bebenduning Pangeran murub marang nagara iki, kanggo ndhatangaké ing dhèwèké sakehing ipat-ipat kang katulis ana ing kitab iki: lan Pangeran nyabut wong-wong mau saka tanahé kanthi bebendu, lan kanthi nesu, lan kanthi kaulèn gedhé, banjur mbuwang wong-wong mau menyang tanah liyané, kaya dene kelakoné ing dina iki. Perkara-perkara kang kasimpen iku kagungané Pangeran, Allah kita: nanging samubarang kang kaandharaké iku kagungan kita lan anak-putu kita ing salawas-lawasé, supaya kita nglakoni sakehing pangandikaing angger-angger iki. Pangandharing Torèt 29:27–29.

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