Jehoiakim was the first of the last three kings of Judah, and when he was conquered by the Babylonians the seventy years of slavery for the southern kingdom began. Those seventy years identify the period of time that Babylon, the first kingdom of Bible prophecy would reign. In Isaiah chapter twenty-three, the whore of Tyre would be forgotten for seventy symbolic years that were prophetically identified as the days of one king. In Bible prophecy a king is a kingdom, and the days of the only kingdom of Bible prophecy which amounted to seventy years, was Babylon.

Jehojakim fue el primero de los últimos tres reyes de Judá, y cuando fue conquistado por los babilonios comenzaron los setenta años de servidumbre para el reino del sur. Esos setenta años identifican el período durante el cual Babilonia, el primer reino de la profecía bíblica, habría de reinar. En Isaías capítulo veintitrés, la ramera de Tiro sería olvidada durante setenta años simbólicos que proféticamente fueron identificados como los días de un rey. En la profecía bíblica, un rey es un reino, y los días del único reino de la profecía bíblica que ascendieron a setenta años fueron los de Babilonia.

During that history, the whore of Tyre, who represents the papacy, would be forgotten. At the end of the seventy symbolic years, she would be remembered and go forth and commit fornication with all the kingdoms of the earth. Spiritual fornication is the unlawful relationship of the combination of church and state. At the end of the symbolic seventy years, the papacy would come into a relationship with the United Nations, represented by all the kings that the whore of Tyre commits fornication with at the end of the seventy symbolic years. The kingdom that reigns during the seventy symbolic years is the United States, the earth beast with two horns.

Katika kipindi hicho cha historia, kahaba wa Tiro, anayewakilisha upapa, angesahaulika. Mwishoni mwa ile miaka sabini ya mfano, angekumbukwa, na kutoka nje na kufanya uasherati pamoja na falme zote za dunia. Uasherati wa kiroho ni uhusiano usio halali wa muungano wa kanisa na serikali. Mwishoni mwa ile miaka sabini ya mfano, upapa ungeingia katika uhusiano na Umoja wa Mataifa, unaowakilishwa na wafalme wote ambao kahaba wa Tiro anafanya uasherati nao mwishoni mwa ile miaka sabini ya mfano. Ufalme unaotawala katika kipindi cha ile miaka sabini ya mfano ni Marekani, mnyama wa duniani mwenye pembe mbili.

Daniel chapters one through five, outline the history of Babylon’s seventy years, and therefore those chapters represent the history of both horns of the earth beast. Chapters four and five identify Babylon’s first and last kings, and together those two chapters identify the history of the earth beast and its two horns. The judgment of the two horns, and the earth beast itself is represented by the judgment of the first king and the last king. Nebuchadnezzar’s judgment was banishment for “seven times,” while he lived as a wild beast for twenty-five hundred and twenty days off the grass and dew. Belshazzar’s judgment was written on the wall, and equated to the number twenty-five hundred and twenty, thus identifying that the judgment of the earth beast and its two horns is represented by the “seven times” of Leviticus twenty-six. This is based on the witness of two kings, and the two witnesses represent the first and the last.

डेनियलका अध्याय एकदेखि पाँचसम्मले बेबिलोनका सत्तरी वर्षको इतिहासको रूपरेखा प्रस्तुत गर्छन्, त्यसैले ती अध्यायहरूले पृथ्वीका पशुका दुवै सिङहरूको इतिहासलाई प्रतिनिधित्व गर्छन्। अध्याय चार र पाँचले बेबिलोनका पहिलो र अन्तिम राजालाई पहिचान गर्छन्, र यी दुई अध्यायले मिलेर पृथ्वीका पशु र त्यसका दुई सिङहरूको इतिहासलाई पहिचान गर्छन्। ती दुई सिङहरू, र पृथ्वीका पशु स्वयंको न्याय, पहिलो राजा र अन्तिम राजाको न्यायद्वारा प्रतिनिधित्व गरिएको छ। नबुकदनेसरको न्याय “सात समय” का लागि निर्वासन थियो, जुन अवधिमा ऊ पच्चीस सय बीस दिनसम्म घाँस र शीतमा वन्य पशुजस्तै बाँच्यो। बेलशजरको न्याय भित्तामा लेखिएको थियो, र त्यसलाई पच्चीस सय बीस संख्यासँग तुल्याइएको थियो; यसरी पृथ्वीका पशु र त्यसका दुई सिङहरूको न्याय लेवीव्यवस्था छब्बीसका “सात समय” द्वारा प्रतिनिधित्व गरिएको छ भन्ने कुरा पहिचान गरिन्छ। यो दुई राजाहरूको साक्षीमा आधारित छ, र ती दुई साक्षीहरूले पहिलो र अन्तिमलाई प्रतिनिधित्व गर्छन्।

The “seven times” is the stumbling stone for Adventism, and therefore cannot be recognized, though it is plainly there—for those who wish to see. It is the symbol of judgment of the nation (Babylon) that reigned for seventy years, and the symbol of judgment for the kingdom that reigns for seventy symbolic years. When William Miller presented his understanding of the “seven times” of Leviticus twenty-six, he employed Nebuchadnezzar’s twenty-five hundred and twenty days living as a beast in Daniel chapter four as one of the prophetic witnesses to uphold Leviticus twenty-six’s “seven times.” The “seven times” is both the foundation stone and the headstone in Zechariah chapter four. Jesus, Sister White, Isaiah and Peter identify it as the stone that becomes the head of the corner. It is the crowning doctrine of Bible prophecy, though it is essentially unseen by those who profess to be the messengers of the third angel.

“Éadachd” a tha na chloich-thuislidh do Adventachd, agus uime sin chan urrainnear aithneachadh, ged a tha e gu follaiseach an sin—dhaibhsan a tha toileach fhaicinn. Is e samhla breitheanais na dùthcha (Babilon) a rinn rìoghachadh fad seachdad bliadhna a th’ ann, agus samhla breitheanais na rìoghachd a tha a’ rìoghachadh fad seachdad bliadhna shamhlaich. Nuair a chuir Uilleam Miller an cèill a thuigse air na “seachd aimsirean” ann an Lebhiticus fichead ’s a sia, chleachd e dà mhìle còig ceud agus fichead latha Nebuchadnesair a’ fuireach mar fhiadh-bheathach ann an Daniel caibideil a ceithir mar aon de na fianaisean fàidheadaireil a chum suas “na seachd aimsirean” ann an Lebhiticus fichead ’s a sia. Is e na “seachd aimsirean” araon a’ chlach-stèidh agus a’ phrìomh-chlach ann an Sechariah caibideil a ceithir. Tha Iosa, a’ Phiuthar White, Isaiah agus Peadar ga h-aithneachadh mar a’ chlach a thig gu bhith na ceann na h-oisne. Is i teagasg-crùnaidh fàidheadaireachd a’ Bhìobaill i, ged a tha i gu bunaiteach do-fhaicsinneach dhaibhsan a tha ag aideachadh gur iad teachdairean an treas aingil.

As we begin to consider the first six chapters of the book of Daniel, it is important to recognize that from the very outset the “seven times” is identified. When Jehoiakim was overthrown by Babylon, the captivity of seventy-years began. The book of Chronicles explains why they were taken captive for seventy years.

Lorsque nous commençons à examiner les six premiers chapitres du livre de Daniel, il importe de reconnaître que, dès le tout début, les « sept temps » sont identifiés. Lorsque Jojakim fut renversé par Babylone, la captivité de soixante-dix ans commença. Le livre des Chroniques explique pourquoi ils furent emmenés en captivité pendant soixante-dix ans.

Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. And he did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem. And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:11–23.

Tsedekia alikuwa na umri wa miaka ishirini na mmoja alipoanza kutawala, naye akatawala huko Yerusalemu miaka kumi na mmoja. Akafanya yaliyokuwa maovu machoni pa Bwana, Mungu wake, wala hakujinyenyekeza mbele ya nabii Yeremia aliyesema kutoka katika kinywa cha Bwana. Tena alimwasi mfalme Nebukadneza, ambaye alikuwa amemwapisha kwa Mungu; lakini akaifanya shingo yake kuwa ngumu, akaifanya moyo wake kuwa mgumu, asimrudie Bwana, Mungu wa Israeli. Zaidi ya hayo, wakuu wote wa makuhani, na watu pia, wakakosa sana kwa kufuata machukizo yote ya mataifa; wakaitia unajisi nyumba ya Bwana, aliyoitakasa huko Yerusalemu. Naye Bwana, Mungu wa baba zao, akawatuma wajumbe wake kwao, akiamka mapema na kutuma; kwa sababu aliwahurumia watu wake na makao yake. Lakini wakawadhihaki wajumbe wa Mungu, wakayadharau maneno yake, wakawatendea vibaya manabii wake, hata ghadhabu ya Bwana ilipowaelekea watu wake, hata pasipokuwa na tiba. Kwa hiyo akawaletea mfalme wa Wakaldayo, aliyewaua vijana wao kwa upanga katika nyumba ya patakatifu pao, wala hakumhurumia kijana mwanamume wala kijana mwanamke, mzee, wala yeye aliyepinda kwa uzee; akawatia wote mkononi mwake. Na vyombo vyote vya nyumba ya Mungu, vikubwa na vidogo, na hazina za nyumba ya Bwana, na hazina za mfalme, na za wakuu wake; vitu hivyo vyote akavileta Babeli. Wakaiteketeza nyumba ya Mungu kwa moto, wakauvunja ukuta wa Yerusalemu, wakateketeza majumba yake yote kwa moto, wakaharibu vyombo vyake vyote vizuri. Na wale waliokuwa wameokoka na upanga akawachukua mateka mpaka Babeli; huko wakawa watumishi wake na wa wanawe mpaka kutawala kwa ufalme wa Uajemi; ili litimie neno la Bwana kwa kinywa cha Yeremia, mpaka nchi ilipofurahia sabato zake; maana kwa muda wote ilipokaa hali ya ukiwa ilishika sabato, ili kutimiza miaka sabini. Basi katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la Bwana lililonenwa kwa kinywa cha Yeremia litimie, Bwana akaiamsha roho ya Koreshi mfalme wa Uajemi, hata akatangaza mbiu katika ufalme wake wote, tena akaliandika pia, akisema, Haya ndiyo asemayo Koreshi mfalme wa Uajemi, Falme zote za dunia amepewa mimi na Bwana, Mungu wa mbinguni; naye ameniagiza nimjengee nyumba huko Yerusalemu, ulioko katika Yuda. Ni nani miongoni mwenu katika watu wake wote? Bwana, Mungu wake, na awe pamoja naye, akapande. 2 Mambo ya Nyakati 36:11–23.

The seventy years in slavery were to fulfill the word of Jeremiah, “until the land had enjoyed her sabbaths, for as long as she lay desolate she kept sabbath.” There is only one passage in God’s Word, other than the verse in Chronicles we are citing, that refers to the land “enjoying” her sabbaths. That passage is in Leviticus chapters twenty-five and twenty-six. Chapter twenty-five gives the instruction on how to allow the land to enjoy its sabbath rest, and chapter twenty-six outlines the curse of “seven times” if those covenant instructions were not followed.

le soixante-dix ans de servitude devaient accomplir la parole de Jérémie : « jusqu’à ce que le pays eût joui de ses sabbats ; tout le temps qu’il fut dévasté, il observa le sabbat. » Il n’y a qu’un seul passage dans la Parole de Dieu, hormis le verset des Chroniques que nous citons, qui fasse mention du fait que le pays « jouisse » de ses sabbats. Ce passage se trouve dans les chapitres vingt-cinq et vingt-six du Lévitique. Le chapitre vingt-cinq donne l’instruction sur la manière de permettre au pays de jouir de son repos sabbatique, et le chapitre vingt-six expose la malédiction du « sept fois » si ces instructions de l’alliance n’étaient pas observées.

Jehoiakim’s fate marked the beginning of the captivity which is an element of what Daniel called the “curse” and “oath” of Moses in chapter nine. Daniel understood the curse of the “seven times,” for he gives testimony in chapter nine, that it was through his study of the seventy-year prophecy of Jeremiah, that he understood the number of years that God’s people would be enslaved in Babylon.

Le destin de Jehoïakim marqua le commencement de la captivité, laquelle constitue un élément de ce que Daniel appela, au chapitre neuf, la « malédiction » et le « serment » de Moïse. Daniel comprenait la malédiction des « sept temps », car il atteste, au chapitre neuf, que ce fut par son étude de la prophétie des soixante-dix années de Jérémie qu’il comprit le nombre d’années durant lesquelles le peuple de Dieu serait asservi à Babylone.

In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

Sa unang taon ng kaniyang paghahari, akong si Daniel ay nakaunawa sa pamamagitan ng mga aklat sa bilang ng mga taon, na tungkol dito ay dumating ang salita ng Panginoon kay Jeremias na propeta, na kaniyang lilipulin ang pitumpung taon sa mga pagkawasak ng Jerusalem. Daniel 9:2.

Daniel understood the seventy years “by books,” not only the book of Jeremiah. The other book he understood was the writings of Moses, for in his prayer he identifies that the “curse” of the seventy years of slavery was the “oath” of Moses. The word in Daniel chapter nine, which is translated as “oath,” is the same word that is translated as “seven times” in Leviticus twenty-six. The captivity of Judah in Babylon for seventy years was a fulfillment of the curse of the “seven times,” in spite of what any modern theologian might argue. Its plain as day, but only if you are willing to see.

Daniel comprit les soixante-dix années « par les livres », et non par le seul livre de Jérémie. L’autre livre qu’il comprit était les écrits de Moïse, car dans sa prière il identifie la « malédiction » des soixante-dix années de servitude comme étant le « serment » de Moïse. Le mot employé au chapitre neuf de Daniel, qui est traduit par « serment », est le même mot que celui qui est traduit par « sept fois » dans Lévitique vingt-six. La captivité de Juda à Babylone pendant soixante-dix ans fut l’accomplissement de la malédiction des « sept fois », quoi qu’en puisse soutenir n’importe quel théologien moderne. C’est clair comme le jour, mais seulement si l’on est disposé à voir.

And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:1–9.

Ve l’Eterno parlò a Mosè sul monte Sinai, dicendo: Parla ai figliuoli d’Israele, e di’ loro: Quando sarete entrati nel paese che io vi do, il paese osserverà un sabato consacrato all’Eterno. Per sei anni seminerai il tuo campo, e per sei anni poterai la tua vigna e ne raccoglierai i frutti; ma il settimo anno sarà un sabato di riposo per il paese, un sabato consacrato all’Eterno: non seminerai il tuo campo, e non poterai la tua vigna. Non mieterai ciò che nascerà da sé dalla tua raccolta, e non vendemmierai l’uva della tua vigna non potata; poiché sarà un anno di riposo per il paese. E ciò che il paese produrrà durante il suo sabato vi servirà di nutrimento: a te, al tuo servo, alla tua serva, al tuo bracciante e al forestiero che soggiorna presso di te; e al tuo bestiame e agli animali che sono nel tuo paese servirà di nutrimento tutto il suo prodotto. E conterai sette settimane d’anni, sette volte sette anni; e il periodo delle sette settimane d’anni sarà per te di quarantanove anni. Allora farai squillare la tromba del giubileo il decimo giorno del settimo mese; nel giorno dell’espiazione farete squillare la tromba per tutto il vostro paese. Levitico 25:1–9.

It is important to see that in the instructions of letting the land rest, that the seven cycles of six years of working the land and one year of allowing the land to rest continue unto the forty-ninth year, when there was to be a jubilee identifying the fulfillment of seven cycles of seven years. The crucial point to see is that the sounding of the jubilee trumpet was to take place on the Day of Atonement, thus identifying that when the anti-typical Day of Atonement began on October 22, 1844, the jubilee trumpet representing the cycle of “seven times” was to be then sounded. The “seven times” that began when Manasseh was carried into Babylon in 677 BC, represented twenty-five hundred and twenty years that concluded on the anti-typical Day of Atonement. The connection will only be missed by those who are unwilling to see. The cycle of “seven times,” is connected with the twenty-three hundred years.

Je muhimu kuona kwamba katika maagizo ya kuiacha nchi ipumzike, ile mizunguko saba ya miaka sita ya kuifanyia nchi kazi na mwaka mmoja wa kuiacha nchi ipumzike huendelea hadi mwaka wa arobaini na tisa, ambapo kulipaswa kuwapo yubilei iliyoashiria utimilifu wa mizunguko saba ya miaka saba. Jambo la msingi sana la kuona ni kwamba mlio wa tarumbeta ya yubilei ulipaswa kutokea katika Siku ya Upatanisho, hivyo ukitambulisha kwamba wakati Siku ya Upatanisho ya ki-mfano ilipoanza tarehe 22 Oktoba, 1844, tarumbeta ya yubilei inayowakilisha mzunguko wa “nyakati saba” ilipaswa kupigwa wakati huo. Hizo “nyakati saba” zilizoanza wakati Manase alipotekwa kwenda Babeli mwaka 677 KK, ziliwakilisha miaka elfu mbili mia tano na ishirini iliyohitimika katika Siku ya Upatanisho ya ki-mfano. Uhusiano huo utakosekana tu kwa wale wasio tayari kuona. Mzunguko wa “nyakati saba,” umeunganishwa na ile miaka elfu mbili mia tatu.

It is also important to see that within the covenant instructions of the first nine verses of Leviticus twenty-five is the most profound illustration of the day-for-a-year principle in God’s Word. The dish of fables that the theologians toss out to keep the flock intoxicated with Babylonian wine, is that the judgment of “seven times” in chapter twenty-six is an incorrect understanding of the Hebrew meaning of the word translated as “seven times.” That argument is not true. The Hebrew meaning of the word fully contains within its definition, the justification for applying it in a numerical fashion, but their flawed argument, which they prop up by a misguided premise based upon their self-proclaimed expertise of Hebrew grammar, is simply an argument of misdirection.

Yalnızca Levililer yirmi beşinci bölümün ilk dokuz ayetindeki antlaşma talimatları içinde, Tanrı’nın Sözündeki gün-yıl ilkesinin en derin örneğinin bulunduğunu görmek de önemlidir. İlahiyatçıların sürüyü Babil şarabıyla sarhoş tutmak için ortaya attıkları masallar yemeği şudur: yirmi altıncı bölümdeki “yedi vakit” yargısı, “yedi vakit” diye çevrilen sözcüğün İbranicedeki anlamının yanlış anlaşılmasından ibarettir. Bu iddia doğru değildir. Sözcüğün İbranicedeki anlamı, tanımı bütünü içinde, onun sayısal bir tarzda uygulanmasını haklı kılan unsuru tamamen barındırmaktadır; fakat İbranice dilbilgisi üzerindeki kendi kendilerine ilan ettikleri uzmanlıklarına dayanan yanlış yönlendirilmiş bir öncülle destekledikleri kusurlu iddiaları, yalnızca saptırmaya yönelik bir argümandır.

The judgment represented as “seven times” in chapter twenty-six, is recognized by the context of the passage, not by some modern-day theologians wresting the Hebrew language. William Miller formed his conclusion without any reference to the Hebrew language, and inspiration endorsed his understanding as correct. The angels guided his understanding based upon the context of the chapter where the judgment of the “seven times” is located, not upon the Hebrew language.

ការជំនុំជម្រះដែលត្រូវបានតំណាងថា​ជា «ប្រាំពីរដង» នៅក្នុងជំពូក​ម្ភៃប្រាំមួយ ត្រូវបានស្គាល់ដោយបរិបទនៃអត្ថបទនោះ មិនមែនដោយពួកទេវវិទូសម័យទំនើបខ្លះៗដែលបំភ្លៃភាសាហេប្រ៊ូនោះទេ។ William Miller បានបង្កើតសេចក្តីសន្និដ្ឋានរបស់គាត់ ដោយគ្មានការយោងណាមួយទៅកាន់ភាសាហេប្រ៊ូឡើយ ហើយការបំផុសគំនិតបានអះអាងថា ការយល់ដឹងរបស់គាត់ត្រឹមត្រូវ។ ទេវតាទាំងឡាយបានដឹកនាំការយល់ដឹងរបស់គាត់ ដោយផ្អែកលើបរិបទនៃជំពូកដែលមានការជំនុំជម្រះនៃ «ប្រាំពីរដង» ស្ថិតនៅ មិនមែនផ្អែកលើភាសាហេប្រ៊ូនោះទេ។

The context of chapter twenty-five is where the covenant directions are identified, and chapter twenty-six then provides a promised blessing for keeping those covenant instructions, and thereafter identifies what Daniel calls the “curse of Moses” for disobedience to those instructions.

Le contexte du chapitre vingt-cinq est celui où sont définies les prescriptions de l’alliance; puis le chapitre vingt-six présente la bénédiction promise pour l’observation de ces prescriptions de l’alliance, et expose ensuite ce que Daniel appelle la « malédiction de Moïse » pour la désobéissance à ces prescriptions.

The context is the theme of the principle of a day-for-a-year in Bible prophecy. Those initial verses of Leviticus twenty-five identify that in Bible prophecy a day represents a year. In the book of Exodus, Moses clearly identifies the relationship of the seventh-day sabbath rest for man and beast, and the seventh-year sabbath rest for the land.

Kontexte no dema emi no tun de nɔtɔ de ɖeka me—a ɖeka ta ƒe xɔse—le Biblia ƒe nyagblɔɖilawo me. Le Leviticus blaene-vɔ atɔ̃ lia ƒe kpukpui gɔmeawo me la, woɖe edzi kple kekeli be le Biblia ƒe nyagblɔɖilawo me la, ŋkeke ɖeka ɖoa ŋutɔ ƒe ta. Le Exodus ƒe agbalẽ me la, Mose fia kple kekeli nyateƒe si le ŋkeke adre lia ƒe sabat ƒe dzudzɔ na amegbetɔ kple lã, kple ƒe adre lia ƒe sabat ƒe dzudzɔ na anyigba la dome.

And six years thou shalt sow thy land, and shalt gather in the fruits thereof: But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. Exodus 23:10–12.

और छः वर्ष तू अपनी भूमि में बोवाई करे और उसकी उपज बटोर ले; परन्तु सातवें वर्ष उसे विश्राम करने दे और पड़ा रहने दे, ताकि तेरी प्रजा के दीन लोग खा सकें; और जो वे छोड़ दें उसे मैदान के पशु खाएँ। इसी रीति से तू अपनी दाख की बारी और अपनी जलपाई के बाग के साथ भी करे। छः दिन तू अपना काम करे, परन्तु सातवें दिन विश्राम करे; ताकि तेरा बैल और तेरा गदहा विश्राम पाएं, और तेरी दासी का पुत्र तथा परदेशी ताज़गी पाएं। निर्गमन 23:10–12।

Within those three verses can be recognized that a day of rest for men and beasts, equates to a year of rest for the land. In Leviticus chapter twenty-five, in the first five verses, we find the identical grammatical structure to the Sabbath commandment of Exodus chapter twenty, verses eight through eleven.

Lans les trois versets ceux-là, on peut reconnaître qu’un jour de repos pour les hommes et les bêtes équivaut à une année de repos pour la terre. En Lévitique chapitre vingt-cinq, dans les cinq premiers versets, nous trouvons la même structure grammaticale que dans le commandement du sabbat d’Exode chapitre vingt, versets huit à onze.

And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. Leviticus 25:1–5.

Og Herren talte til Moses på Sinaj bjerg og sagde: Tal til Israels børn og sig til dem: Når I kommer ind i det land, som jeg giver jer, da skal landet holde sabbat for Herren. I seks år skal du tilså din mark, og i seks år skal du beskære din vingård og samle dens afgrøde; men i det syvende år skal der være en fuldkommen hvile for landet, en sabbat for Herren; du må hverken tilså din mark eller beskære din vingård. Det, som vokser frem af sig selv efter din høst, må du ikke høste, og druerne fra din ubeskårne vinstok må du ikke samle; for det er et hvileår for landet. 3 Mosebog 25:1–5.

Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

Chindele iShabbat, ukuba uyingcwalise. Iintsuku ezintandathu uya kusebenza, wenze wonke umsebenzi wakho; kodwa umhla wesixhenxe yiShabbat kaYehova uThixo wakho; awuyi kwenza msebenzi kuwo, wena, nonyana wakho, nentombi yakho, nomkhonzi wakho oyindoda, nomkhonzazana wakho, neenkomo zakho, nomphambukeli wakho ongaphakathi emasangweni akho. Kuba ngeentsuku ezintandathu uYehova wenza izulu nomhlaba, ulwandle, neento zonke ezikuzo, waza waphumla ngomhla wesixhenxe; ngenxa yoko uYehova wawusikelela umhla weShabbat, wawungcwalisa. Eksodus 20:8–11.

Together the two sabbath commandments identify the context of Leviticus twenty-five and twenty-six. Brought together line upon line, they testify that for “six days shalt thou labour, and do all thy work,” and for “six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof.” “But the seventh day is the sabbath of the Lord thy God,” and “the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord”.

Ensemble, les deux commandements relatifs au sabbat définissent le contexte de Lévitique vingt-cinq et vingt-six. Rapprochés ligne sur ligne, ils attestent que, pendant « six jours tu travailleras et tu feras tout ton ouvrage », et que, pendant « six années tu ensemenceras ton champ, et six années tu tailleras ta vigne, et tu en recueilleras le fruit ». « Mais le septième jour est le sabbat de l’Éternel, ton Dieu », et « la septième année sera un sabbat de repos pour la terre, un sabbat pour l’Éternel ».

Both words that are translated as “seventh,” in either of the sabbath commandments, whether it is the sabbath for men or the sabbath for the land, are the same Hebrew word that is translated as “seven times” in chapter twenty-six of Leviticus. The context of chapters twenty-five and twenty-six of Leviticus is set within the prophetic rule that a day represents a year in Bible prophecy. Just as significant is the prophetic rule of first mention.

Chaqqeeffoota lamaan keessaa tokko illee, kan ajajawwan Sanbataa keessaa kamiyyuu keessatti “torbaffaa” jedhamee hiikamu—Sanbata namootaaf ta’u yoo ta’e yookaan Sanbata biyya lafaatiif ta’u—jecha Ibrootaa isa tokkoo fi tokkicha, isa boqonnaa digdamii jahaffaa keessa Seera Lewwotaa keessatti “yeroo torba” jedhamee hiikamu sana dha. Haalli qabiyyee boqonnaawwan digdamii shanii fi digdamii jahaffaa kan Seera Lewwotaa, seera raajii keessatti guyyaan waggaa tokko bakka bu’u jedhu keessatti kaa’ameera. Akkasumas, akkaan barbaachisaa dha seerri raajii waa’ee yeroo jalqabaa ibsame jedhu.

The first thing mentioned in these two chapters is the day-for-a-year principle. William Miller was led by Gabriel and other angels to identify the “seven times” of Leviticus as a symbol of twenty-five hundred and twenty years, and it is in total agreement with the context of the chapters which is the day-for-a-year principle that is set forth in the opening five verses of chapter twenty-five.

Най-напред в тези две глави се споменава принципът ден-за-година. Уилям Милър бе воден от Гавриил и други ангели да разпознае „седемте времена“ в Левит като символ на две хиляди петстотин и двадесет години; и това е в пълно съгласие с контекста на главите, а именно принципът ден-за-година, изложен в първите пет стиха на двадесет и пета глава.

When the author of Chronicles identified the reason Babylon was allowed to take the southern kingdom of Judah into captivity he said it was to allow the land to enjoy her sabbath rest. The only other place in God’s Word that identifies the land enjoying a rest is located in chapters twenty-five and twenty-six of Leviticus. The seventy years that Babylon reigned as the first kingdom of Bible prophecy, not only presents the symbolic years that the earth beast would reign as the sixth kingdom of Bible prophecy, but the seventy years are a direct reference to the “seven times” of Moses’ curse.

Wakati mwandishi wa Mambo ya Nyakati alipotaja sababu iliyofanya Babeli iruhusiwe kuuchukua ufalme wa kusini wa Yuda utumwani, alisema ilikuwa ili kuiruhusu nchi ifurahie mapumziko yake ya sabato. Mahali pengine pekee katika Neno la Mungu panapotaja nchi ikifurahia mapumziko panaonekana katika sura ya ishirini na tano na ya ishirini na sita ya Mambo ya Walawi. Miaka sabini ambayo Babeli ilitawala kama ufalme wa kwanza wa unabii wa Biblia, si tu kwamba inawasilisha miaka ya kiishara ambayo mnyama wa nchi angetawala kama ufalme wa sita wa unabii wa Biblia, bali miaka hiyo sabini ni rejea ya moja kwa moja kwa “nyakati saba” za laana ya Musa.

When we begin to study the prophecies that are represented in the first six chapters of Daniel, it is essential to know that the curse of the “seven times,” as well as the blessing of the “seven times,” is an element of each of those chapters.

當我們開始研讀《但以理書》前六章所呈現的預言時，必須明白，「七期」的咒詛以及「七期」的祝福，乃是這些各章之中的一項要素。

It is also important to remember that the cycle of seven cycles of seven years is marked by the blowing of the trumpet of the jubilee on the tenth day of the seventh month, which is the Day of Atonement. This fact binds the “seven times” together with the twenty-three hundred days of Daniel chapter eight, and verse fourteen. It is also important to remember that a prophetic year is three hundred and sixty days, and if you add together three hundred and sixty days, over and over, for “seven times” it equates to twenty-five hundred and twenty days.

Наред с това е важно да се помни, че цикълът от седем цикъла по седем години се отбелязва с прозвучаването на юбилейната тръба на десетия ден от седмия месец, който е Денят на умилостивението. Този факт свързва „седемте времена“ с две хиляди и тристате дни от осма глава на Даниил, стих четиринадесети. Също така е важно да се помни, че една пророческа година е триста и шестдесет дни, и ако съберете триста и шестдесет дни отново и отново за „седем времена“, това се равнява на две хиляди петстотин и двадесет дни.

When Daniel understood by books the number of years that Jeremiah had identified, he began a prayer that addresses every element of the response of repentance that is identified as necessary, if God’s people ever awaken to the reality that they are captives in the enemy’s land. At the end of Daniel’s Leviticus twenty-six prayer, Gabriel appeared to give Daniel understanding of the vision which he had “heard”, the vision of the twenty-three hundred days. Gabriel began by informing Daniel that seventy weeks were “determined” for Daniel’s people.

عندما فهم دانيال من الكتب عدد السنين التي كان إرميا قد عيَّنها، بدأ صلاةً تتناول كلَّ عنصر من عناصر استجابة التوبة التي يُشار إليها بوصفها ضرورية، إذا ما استيقظ شعب الله يومًا إلى حقيقة أنهم سبايا في أرض العدو. وفي ختام صلاة دانيال المستندة إلى اللاويين السادس والعشرين، ظهر جبرائيل ليعطي دانيال فهمًا للرؤيا التي كان قد «سمعها»، أي رؤيا الألفين والثلاثمئة يوم. وابتدأ جبرائيل بإبلاغ دانيال أن سبعين أسبوعًا قد «قُضِيَت» على شعب دانيال.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

Lobiku makumi sambanu na zolemiisatu eponami likolo na bato na yo mpe likolo na engumba na yo mosantu, mpo na kosukisa bobuki mibeko, mpe mpo na kosilisa masumu, mpe mpo na kosala boyokani mpo na mabe, mpe mpo na komema boyengebene ya seko, mpe mpo na kokanga elembo emonaneli mpe esakweli, mpe mpo na kopakola mafuta Oyo Aleki Bosantu. Daniel 9:24.

The word translated as “determined” in the verse means “cut off”, and therefore it means seventy weeks were to be cut off from the twenty-three hundred days. Beginning at the third decree in 457 BC, Daniel’s people would have seventy prophetic weeks of probationary time. Seventy prophetic weeks equals four hundred and ninety years. Four hundred and ninety years after the third decree, ancient Israel would stone Stephen in the year 34, and they would be fully divorced from God.

Le mot traduit par « déterminées » dans le verset signifie « retranchées » ; par conséquent, cela signifie que soixante-dix semaines devaient être retranchées des deux mille trois cents jours. À partir du troisième décret, en 457 av. J.-C., le peuple de Daniel disposerait de soixante-dix semaines prophétiques comme temps d’épreuve. Soixante-dix semaines prophétiques équivalent à quatre cent quatre-vingt-dix ans. Quatre cent quatre-vingt-dix ans après le troisième décret, l’ancien Israël lapiderait Étienne en l’an 34, et il serait alors pleinement répudié par Dieu.

The captivity that preceded the three decrees, that identify the starting point of the four hundred and ninety years of probationary time, had been seventy years. Those seventy years were to allow the land to enjoy the sabbath rests that ancient Israel never fulfilled. Seventy years of sabbath rests for the land, were brought about because of four hundred and ninety years (or seventy weeks of years) of rebellion against the oath of Moses.

Als voorbereiding op de drie decreten, die het beginpunt bepalen van de vierhonderdnegentig jaren van genadetijd, was er een ballingschap van zeventig jaar geweest. Die zeventig jaren waren bedoeld om het land de sabbatsrusten te laten genieten die het oude Israël nooit had vervuld. Zeventig jaren van sabbatsrust voor het land werden teweeggebracht wegens vierhonderdnegentig jaren (of zeventig jaarweken) van opstand tegen de eed van Mozes.

Four hundred and ninety years of rebellion against the covenant of Leviticus twenty-five, produced seventy years of captivity for the land to enjoy its rest. The seventy years of captivity led to three decrees, which marked another four hundred and ninety years of probationary time for ancient Israel. So we see two probationary periods of four hundred and ninety years each. The three decrees typify the three angel’s messages, the first of which arrived in 1798, at the end of the first indignation of “seven times” against the northern kingdom. The third angel arrived twenty-three hundred years after the third decree on October 22, 1844, which is when “the last end of the indignation” also arrived.

O amerika nile mba anọ na iri itoolu nke nnupụisi megide ọgbụgba ndụ nke Levitikọs iri abụọ na ise mụtara mba iri asaa nke mgbapụ, ka ala wee nwee ike ịnụ ụtọ izu ike ya. Afọ iri asaa ahụ nke mgbapụ dugara n’iwu atọ e nyere, ndị nke gosipụtara afọ ọzọ anọ na iri itoolu nke oge nnwale nye Izrel oge ochie. Ya mere anyị na-ahụ oge nnwale abụọ, nke ọ bụla bụ afọ anọ na iri itoolu. Iwu atọ ahụ bụ ụdị nke ozi ndị mmụọ ozi atọ, nke mbụ n’ime ha bịarutere n’afọ 1798, na njedebe nke iwe mbụ nke “ugboro asaa” megide alaeze ugwu. Mmụọ ozi nke atọ bịarutere puku afọ abụọ na narị atọ mgbe iwu nke atọ gasịrị, n’October 22, 1844, nke bụkwa mgbe “njedebe ikpeazụ nke iwe ahụ” bịarutere.

During the forty-six years between the end of the first indignation and the end of the last indignation Jesus laid the foundation of the Millerite temple, and the foundation stone was the “seven times.” That stone was to be either the foundation stone (or else the stumbling stone) for Adventism at the beginning, and either the headstone and capstone (or else the gravestone) for Adventism at the end. The three decrees that represent the arrival of the three angels’ messages in the history of 1798 through 1844, also represent the first three chapters of the book of Daniel.

在第一次震怒终结与最后一次震怒终结之间的四十六年中，耶稣奠定了米勒派圣殿的根基，而那根基石就是“七期”。这块石头在起初对于复临信仰而言，必成为根基石（否则便成为绊脚石）；而在末后对于复临信仰而言，必成为房角首石和封顶石（否则便成为墓石）。那三道法令，在1798年至1844年的历史中代表三位天使信息的来到，也同样代表《但以理书》的前三章。

We will begin to consider the first six chapters in the next article.

Dans le prochain article, nous commencerons à examiner les six premiers chapitres.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

「但以理書と黙示録とがよりよく理解されるとき、信者たちは全く異なる宗教的経験を持つようになるであろう……。黙示録の研究から確かに理解される一つのことがある。すなわち、神とその民との結びつきは親密であり、かつ明白である、ということである。」The Faith I Live By, 345.