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.
Joacim hína umi mbohapy mburuvicha guasu paha Judá pegua apytégui peteĩha, ha ojejopy ha oñemomba’eguasu rire chupe umi Babiloniagua, oñepyrũ pe setenta ary tembiguái reko pe tetã ñemby peguápe. Umi setenta ary ohechauka pe aravo pukukue omburuvichátava Babilonia, pe peteĩha reino marandu’ỹme’ẽva Bíbliaipegua. Isaías, kapítulo veintitréspe, pe kuña heko vai Tiro pegua ojehejáta tesaráipe setenta ary simbóliko aja, ha profétikamente oñemombe’u va’ekue umi ára peteĩ mburuvicha guasu rehegua ramo. Marandu’ỹme’ẽ Bíbliaipegua ryepýpe, peteĩ mburuvicha guasu ha’e peteĩ reino, ha umi ára pe peteĩ reino añoite marandu’ỹme’ẽ Bíbliaipegua, oguahẽva setenta arýpe, ha’e va’ekue 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.
Upe tembiasakue aja pukukue jave, Tiro kuña rekovai, oporombojoguáva papado rehe, oñembyesaráita vaʼekue. Umi setenta ary simbóliko pahápe, imanduʼáta hese ha osẽta oiko hag̃ua teko tieʼỹme opa yvy arigua rréino ndive. Teko tieʼỹ espiritual haʼe pe joaju ndojapóiva léipe iglesia ha Estado rehegua. Umi setenta ary simbóliko pahápe, papado oikevaʼerãta peteĩ joajúpe Naciones Unidas ndive, ojehechaukáva opa umi mburuvicha guasu rupive, Tiro kuña rekovai oikóva hendivekuéra teko tieʼỹme umi setenta ary simbóliko pahápe. Pe rréino oguerekóva puʼaka umi setenta ary simbóliko aja haʼe Estados Unidos, pe mymba yvy rehegua mokõi hatĩva.
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.
Daniel peteĩ guive cinco peve, omyesakã Babilonia rembiasakue setenta ary pukukue, ha upévare umi kapítulo ohechauka pe mymba yvy rehegua rakã mokõive rembiasakue. Kapítulo cuatro ha cinco omombeʼu Babilonia ruvicha guasu peteĩha ha pahápe gua, ha mokõivéva oñondive ohechauka pe mymba yvy rehegua ha irakã mokõi rembiasakue. Umi rakã mokõi jehusga, ha avei pe mymba yvy rehegua jehusga, ojehechauka pe ruvicha guasu peteĩha ha pe pahápe gua jehusga rupive. Nabucodonosor jehusga vaʼekue haʼe vaʼekue ñemosẽ “siete tiempos” aja, haʼe oikove aja peteĩ mymba kaʼaguyguáicha mokõi mil quinientos veinte ára pukukue kapiʼi ha ysapy rehe. Belsasar jehusga katu ojehai vaʼekue pe murálla rehe, ha oñembojoja pe papapy mokõi mil quinientos veinte rehe; péicha ojekuaauka pe mymba yvy rehegua ha irakã mokõi jehusga ojehechaukaha “siete tiempos” Levítico veintiséis-pe. Kóva oñemopyenda mokõi ruvicha guasu testimónio rehe, ha umi mokõi testígo ohechauka pe peteĩha ha pe pahápe gua.
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.
Pe “siete tiempo” ha’e pe ita ñepysanga Adventismo-pe g̃uarã, ha upévare ndaikatúi oñemoneĩ, jepe oĩ porãiterei upépe—umi ohechaséva rupi g̃uarã. Ha’e hína pe símbolo juicio rehegua tetã rehe (Babilonia) ogovernáva setenta ary pukukue, ha pe símbolo juicio rehegua pe reino rehe ogovernáva setenta ary simbólico pukukue. William Miller opresentárõ guare iñentendimiento pe “siete tiempo” rehe Levítico veinte y seis-pe, oipuru Nabucodonosor mokõi mil quinientos veinte ára oikovévo mymbaicha Daniel capítulo cuatro-pe peteĩva umi testigo profético apytégui omopu’ã hag̃ua Levítico veinte y seis pegua “siete tiempo”. Pe “siete tiempo” ha’e mokõivéva pe ita ñepyrũrã ha pe ita akãrã Zacarías capítulo cuatro-pe. Jesús, Hermana White, Isaías ha Pedro ombohéra chupe pe ita oikóva pe esquina akãme. Ha’e pe doctrina oñemopotĩvéva profecía bíblica-pe, jepe esencialmente ndojehechái umi he’íva hikuái ha’eha pe tercer ángel mensahérokuéra.
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.
Ñañepyrũvo ñahesa’ỹijóvo Daniel aranduka pehẽngue peteĩha guive pehẽngue poteĩha peve, tuicha mba’e jahechakuaa hag̃ua iñepyrũete guive ojehechaukamaha “umi siete tiempo”. Jehoiakim ojejuka ramo guare Babilonia rupi, upérõ oñepyrũ pe jejopyrã setenta ary pukukue. Crónicas aranduka omyesakã mba’érepa oguerahaha chupekuéra jejopyrãme setenta ary pukukue.
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.
Sedequías oguereko kuri mokõipa peteĩ áño oñepyrũrõ guare ogoverna hag̃ua, ha ogoverna mokõipa peteĩ ary Jerusalénpe. Ha ojapo ivaíva Tupã Ñandejára hesa renondépe, ha ndoñemomirĩri maranduhára Jeremías renondépe, pe oñeʼẽvape Tupã Ñandejára jurúgui. Opuʼã avei mburuvicha guasu Nabucodonosor rehe, pe ombojurávaʼekue chupe Tupã rérape; haʼe katu omohatã ijajúra ha ombohatã ikorasõ ani hag̃ua ojevývo Tupã Ñandejára Israel Jára gotyo. Avei opa paʼi ruvicha kuéra ha tavayguakuéra hetaiterei opeka, oikóvo opa tetã ambuegua jeguaruha kuéra rapykuéri; ha omongyʼa Tupã Ñandejára róga, haʼe ombotove hag̃ua Jerusalénpe. Ha Tupã Ñandejára, itúva kuéra Jára, omondo chupekuéra maranduha kuéra rupive, pyharevete voi opuʼã ha omondo jey jeyvo; porãgui oiporiahuvereko hag̃ua itavayguakuérape ha hóga oikoha. Haʼekuéra katu opuka Tupã remimbou kuéra rehe, omboyke iñeʼẽnguéra, ha ojahéi imaranduhára kuéra rehe, peve Tupã Ñandejára pochy opuʼãha itavayguakuéra rehe, ndaipóriha peve pohã. Upévare ogueru hiʼarikuéra caldeo-kuéra ruvicha guasu, pe ojukáva mitãrusu kuérape kysepukúpe isantuario rógape, ha ndorekói poriahuvereko mitãrusu ni kuñataĩ, tuja ni pe oikóvape itujáma rupi oñakãity; opaite ombohasa ipope. Ha opa tembipuru Tupã róga pegua, tuicha ha michĩva, ha tesoro Tupã Ñandejára róga pegua, ha mburuvicha guasu rembireko, ha ipríncipe kuéra mbaʼe repykuéra; opa koʼãva ogueraha Babiloniape. Ha ohapy Tupã róga, ha omonguʼi Jerusalén murálla, ha ohapy tata rehe opa ipalácio kuéra, ha ombyaipa opa mbaʼe porãite oĩva ipype. Ha umi okañýva kysepuku gui, ogueraha hag̃ua Babiloniape; ha upépe oiko tembiguáiramo chupe ha itaʼýra kuérape, pe Persia retã ruvichakuéra ogovernaha peve. Ojehupyty hag̃ua Tupã Ñandejára ñeʼẽ Jeremías jurúgui heʼíva, peve yvy oipyhy hag̃ua isábado-kuéra; opa umi ára ojeheja rei aja, osambyhy sábado, oñekumpli hag̃ua setenta ary. Koʼág̃a, Ciro, Persia ruvicha guasu, peteĩha arype, oñekumpli hag̃ua Tupã Ñandejára ñeʼẽ Jeremías jurúgui oñeʼẽvaʼekue, Tupã Ñandejára omokyreʼỹ Ciro, Persia ruvicha guasu, espíritu, upévare haʼe omyasãi peteĩ marandu opa irréino rupi, ha omoĩ avei kuatiare, heʼívo: Péicha heʼi Ciro, Persia ruvicha guasu: Tupã Ñandejára yvágagua omeʼẽ chéve opa tetãnguéra yvy ape ári; ha haʼe chemoĩ tembiaporã ajapo hag̃ua chupe peteĩ óga Jerusalénpe, oĩva Judápe. Mávapa oĩ pende apytépe, opa itavayguakuéra apytépe? Tupã Ñandejára toĩ hendive, ha tojupi. 2 Crónicas 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.
Umi setenta áño tembiguáipe oñembotýva’erã kuri oñekumpli hag̃ua Jeremías ñe’ẽ: “pe yvy odisfruta peve isiémbra’ỹ ára sabático-kuéra, ha opa pe aravo opyta aja nandi rehe, omboguata hag̃ua isiémbra’ỹ ára sabático.” Peteĩnte pehasa Tupã Ñe’ẽme, ambue hag̃ua pe versíkulo Crónicas-pe ñañe’ẽhína hese, oñeñe’ẽva yvy “odisfruta” hague isiémbra’ỹ ára sabático-kuéra. Upe pehasa oĩ Levítico, kapítulo veinticinco ha veintiséis-pe. Pe kapítulo veinticinco ome’ẽ mbo’e hag̃ua mba’éichapa ojeheja va’erã pe yvy todisfruta isiémbra’ỹ pytu’u sabático, ha pe kapítulo veintiséis omyesakã pe maldición “siete veces” rehegua, umi ñe’ẽme’ẽ ñemoĩmbyrãnguéra ndojejapóiramo.
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.
Jehoiacim rembiapokue ohechauka pe jepyhy ñepyrũ, ha upéva ha’e peteĩ mba’e pe Daniel ohenóiva “maldición” ha “juramento” Moisés rembiguápe, capítulo nueve-pe. Daniel ontende vaʼekue pe maldición “siete tiempos”-gua, haʼe niko omeʼẽ testimonio capítulo nueve-pe, Jeremías maranduʼypy setenta ary rehegua oikuaávo rupive, ontende hague mboy arýpa Tupã tavayguakuéra oikóta tembiguái Babilonia-pe.
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.
Iñepyrũha áñope iguvirãme, che Daniel aikuaa kuatiakuéra rupi mboy áñopa, Ñandejára ñe’ẽ oúva maranduhára Jeremíaspe he’iháicha, ojapopátaha setenta áño Jerusalén ñembyaipe. 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 oikuaa vaʼekue umi setenta áño “aranduka rupi”, ndahaʼéi Jeremías aranduka añoite. Pe ambue aranduka haʼe oikuaa vaʼekue hína Moisés jehaipyrekuéra, pórke iñemboʼépe heʼi porã pe “maldición” rehegua umi setenta áño tembiguáiramo jeikoveha haʼeha pe Moisés “ñeʼẽmeʼẽ juramento reheve”. Pe ñeʼẽ ojeporúva Daniel kapítulo nueve-pe, oñembohasáva “juramento” ramo, haʼe peẽte pe ñeʼẽ oñembohasáva “siete veces” ramo Levítico veintiséis-pe. Judá ñembyaty hag̃ua Babilóniape setenta áño pukukue haʼe vaʼekue ñembopyahu pe maldición rehegua “siete veces”, tahaʼe mbaʼe oñeʼẽramo jepe peteĩ teólogo moderno. Upéva hesakã asaje kuarahyicha, ha katu umi ohechaséva añoite ikatu ohecha.
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.
Ha Ñandejára oñe’ẽ Moiséspe yvyty Sinaípe, he’ívo: Eñe’ẽ Israel ra’ykuérape ha ere chupekuéra: Peikévo pe yvy ame’ẽtavapeẽme, upéramo pe yvy toñongatu peteĩ pytu’u ára marangatu Ñandejárape g̃uarã. Poteĩ ary peñemitỹta pene ñúme, ha poteĩ ary peñotỹporãta pene parral, ha pembyatyta hi’a; ha pe séptimo áñope oĩta peteĩ pytu’u ára marangatuete pe yvýpe g̃uarã, peteĩ sábado Ñandejárape g̃uarã: ani reñemitỹ nde ñúme, ni reñotỹporã nde parral. Pe nde cosecha gui okakuaáva ijehegui ani remono’õ, ni rembyaty umi uva nde parral oñeñangareko’ỹvagui; pe yvy pytu’u áño niko upéva. Ha pe yvy sábado oikóta tembi’urã peẽme g̃uarã; ndéve, ne rembiguáipe, ne rembiguái kuñáme, ne mba’apohárape oñeme’ẽva pirapire rehe, ha pe estrangeéro oikóva nendive; ha ne mymbakuérape, ha umi mymba ka’aguy oĩvape nde yvýpe, opa pe yvy rembiapo oikóta tembi’urã. Ha reipapáta ndejehegui siete sábado ary rehegua, siete jevy siete ary; ha umi siete sábado ary rehegua pukukue oikóta ndéve cuarenta y nueve ary. Upéi rembopu’ukáta pe jubileo trompéta pe séptimo jasy ára pahápe, pe ñemopotĩ ára guasúpe pembopúta pe trompéta opa pene retãme. Levítico 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.
Tuicha hag̃ua mbaʼeichaitépa umi ñe’ẽmondo oñe’ẽva yvy topytuʼu hag̃uape, umi pokõi ciclo oguerekóva seis áño oñembaʼapo hag̃ua yvýre ha peteĩ áño oñehejáva yvy topytuʼu hag̃ua, osegui pe áño cuarenta y nueve peve, upérõ oĩ vaʼekue jubileo ohechauka hag̃ua oñekumpliha pokõi ciclo pokõi áñogui. Pe punto iñimportantetereíva ojehecha hag̃ua haʼe hína pe trompéta jubileo rehegua oñembopu vaʼerã hague pe Ñemoĩporã Árape, upéicha rupi ojekuaa hag̃ua, pe Ñemoĩporã Ára antitípico oñepyrũrõ guare 22 de octubre de 1844-pe, pe trompéta jubileo ohechaukáva pe ciclo “pokõi jeýva” upérõite oñembopu vaʼerã hague. Umi “pokõi jeýva” oñepyrũ vaʼekue Manasés ojegueraha ramo guare Babilóniape ary 677 a.C.-pe, orrepresenta mokõi sua po sua mokõi ary, ha umíva opahu pe Ñemoĩporã Ára antitípicope. Pe joaju ojehechakuaaʼỹta umi ndoipotáva añoite ohecha. Pe ciclo “pokõi jeýva”, ojoaju umi mokõi sua mbohapy sua ary rehe.
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.
Tuicha hag̃uáicha avei jahechakuaa hag̃ua, Levítico mokõipa po peteĩha kapítulope, umi poranduha ñe’ẽme’ẽ rehegua oĩva umi porundy porundyha versíkulo peteĩ guive porundyha peve ryepýpe, ojejuhuha Tupã Ñe’ẽme ára peteĩ año hag̃ua pe tembiapoukapy rehegua ta’ãngamýi ipypukuvéva. Umi ka’ygua mombe’upykuéra umi teólogo omombo va’ekue, oñongatu hag̃ua pe aty oñembotavýva Babilonia káguýpe, ha’e hína pe jehukapy “pokõi jey” rehegua, oĩva mokõipa poteĩha kapítulope, ndaha’éiha peteĩ entendimiento hekopete hag̃uáva ñe’ẽ hebréogui pe ñe’ẽ oñembohasáva “pokõi jey” ramo. Upéva natekotevẽi. Pe ñe’ẽ hebréa he’iséva oguerekoite he’isévape, pe mbohovái hag̃ua oñemboguata hag̃ua chupe peteĩ modo numérico-pe; ha katu iñe’ẽñemi vai, ha’ekuéra omopu’ãva peteĩ ñepyrũmby vai ári, oñemopyendáva ha’ekuéra voi oje’e hag̃uáicha iñaranduveha gramática hebréa rehe, ha’e mante peteĩ ñe’ẽñemi ojere hag̃ua akãme hag̃ua.
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.
Pe jehusía ojehechaukáva “mokõi siete jeývaicha” capítulo veintiséis-pe, ojekuaa pe pasáhe contexto rupive, ndaha’éi umi teólogo ko’ág̃agua ombojehe’áva térã ombojere hag̃ua pe ñe’ẽ hebreo. William Miller oguenohẽ ijapyka’apo ñemohu’ã peteĩve ñe’ẽ’ỹre pe ñe’ẽ hebreo rehe, ha pe inspiración omoneĩ he’i hag̃ua iñentendimiento oike porãha. Umi ánhelkuéra omboguata iñentendimiento pe capítulo contexto rehegua rupive, upépe oĩháme pe jehusía “mokõi siete jeývaicha” rehegua, ndaha’éi pe ñe’ẽ hebreo rupive.
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.
Pe mokõiha po mokõiha irundyha contexto-pe ojekuaauka umi ñe’ẽmondo joaju rehegua, ha pe mokõiha po mokõiha poteĩha upéi ome’ẽ peteĩ jehovasa oñeprometéva oñeñongatúramo umi ñe’ẽmondo joajuguápe; ha upéi ohechauka mba’épa Daniel ohenói “Moisés ñemaldisión” umi ñe’ẽmondo-pe ñane’ẽrendúi hag̃ua rehe.
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.
Pe mba’e oñeñe’ẽva hína ha’e pe tema ára peteĩ ojeiporúva ary peteĩrõ guáicha marandu hag̃uáva Bíblipi. Umi versíkulo ñepyrũgua Levítico mokõipa po-pe ohechauka porã marandu hag̃uáva Bíblipi peteĩ ára ohechauka hag̃ua peteĩ ary. Éxodo kuatiápe, Moisés omyesakã porã pe joaju oĩva sábado pytu’u ára poapýha rehegua avakuéra ha mymbakuérape g̃uarã, ha pe sábado pytu’u ary poapýha rehegua yvýpe g̃uarã.
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.
Ha seis áño repuñotỹva’erã nde yvy, ha remono’õva’erã hi’a; ha pe séptimo áñope rehejava’erã topytu’u ha toñemombyta kyre’ỹ, ikatu hag̃uáicha umi imboriahúva ne retãygua ho’u; ha umi hembýva ho’úta ñu mymbakuéra. Péicha avei rejapova’erã nde parral rehe, ha nde olivoty rehe. Poteĩ ára reporombapova’erã nde rembiapo, ha pe séptimo árape repytuva’erã; ikatu hag̃uáicha topytu’u nde guaka ha nde mburika, ha toñembopy’aguapy nde rembiguái kuña ra’y, ha pe pytagua. Éxodo 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.
Umi mbohapy ñe’ẽjoajúpe ikatu jahechakuaa peteĩ ára pytu’u yvypórape ha mymbakuérape guarã ojoja hag̃ua peteĩ ary pytu’u hag̃ua yvýpe guarã. Levítico capítulo mokõipa po, umi peteĩha guive poha peve, jajuhu upe joaju gramatical peteĩchaitéva pe sábado rembiapoukapy oĩva Éxodo capítulo mokõi pa, versículo 8 guive 11 peve.
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.
Ha Ñandejára oñeʼẽ Moiséspe yvyty Sinaípe, heʼívo: Eñeʼẽ Israel raʼykuérape, ha ere chupekuéra: Peike vove pe yvýpe che ameʼẽva peẽme, upérõ pe yvy toñongatu peteĩ sábado Ñandejárape g̃uarã. Seis ary reñotỹta nde kóga, ha seis ary remopotĩta nde parral, ha rembyatýta hiʼa; ha pe séptimo áñope oikóta peteĩ sábado pytuʼu hag̃ua pe yvýpe, peteĩ sábado Ñandejárape g̃uarã: ani reñotỹ nde kóga, ni remopotĩ nde parral. Pe hiʼa okakuaáva ijehegui nde ñemitỹnguérape ani remonoʼõ, ni rembyaty pe uva nde parral oñeñangarekoʼỹvagui; mbaʼérepa upéva haʼe peteĩ áño pytuʼu hag̃ua pe yvýpe. Levítico 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.
Nemanduʼa ára sábado rehe, remomarangatu hag̃ua. Poteĩ ára reporombapóta ha rejapóta opa ne rembiapo; ha pe ára sietehápe katu haʼe hína sábado Ñandejára nde Jára mbaʼe: upépe ani rejapo mbaʼeveichagua tembiapo, nde, ni nde raʼy, ni nde rajy, ni nde tembiguái kuimbaʼe, ni nde tembiguái kuña, ni nde mymba, ni pe pytagua oĩva nde rokẽ ryepýpe. Pórke poteĩ árape Ñandejára ojapo vaʼekue yvága ha yvy, pe para ha opa mbaʼe ipype oĩva, ha opytuʼu pe ára sietehápe; upévare Ñandejára ohovasa pe ára sábado ha omomarangatu. Éxodo 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”.
Mokõivéva umi mokõi mandamiento sábado rehegua ohechauka porã Levítico mokõi pa’ẽme, veinticinco ha veintiséis, mba’érepa oñeñe’ẽ. Oñembojoajúvo peteĩ línea ári ambue línea, ombohovái porã: “seis días remba’apóta ha rejapopáta ne rembiapo”, ha “seis años repañỹta nde kokuépe, ha seis años remondóta nde parral, ha rembyatýta hi’a”. “Péro pe séptimo día ha’e Ñandejára nde Jára sábado”, ha “pe séptimo año ha’éta pytu’uha sábado yvýpe g̃uarã, peteĩ sábado Ñandejárape g̃uarã”.
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.
Mokõive ñe’ẽ ojepurúva oñembohasa hag̃ua “pokõiha” ramo, mokõivéva umi sábado rembiapoukapýpe, taha’e yvypórape g̃uarã sábado térã yvýpe g̃uarã sábado, ha’e peẽ peteĩteĩ peñe’ẽ hebreo peteĩchagua ojepurúva oñembohasa hag̃ua “pokõi jey” ramo Levítico capítulo veintiséis-pe. Levítico capítulos veinticinco ha veintiséis rehegua contexto oñemopyenda pe tembiapoukapy profético ryepýpe he’íva peteĩ ára ohechauka peteĩ ary profecía bíblica-pe. Péicha avei tuicha mba’e pe tembiapoukapy profético oñeñe’ẽ ypy hag̃ua.
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.
Ko’ã mokõi kapítulo-pe mba’e peteĩha oñemombe’úva ha’e pe ára peteĩ año hag̃ua pe principio. Gabriel ha ambue ánhel kuéra ogueraha William Miller-pe ohechakuaa hag̃ua pe “siete tiempo” Levíticope peteĩ símbolo ramo mokõi mil po ciento mokõipa ary rehegua, ha upéva oĩmbaite joaju hag̃ua pe kapítulo kuéra contexto ndive, ha’éva pe ára peteĩ año hag̃ua pe principio oñemoĩva pe capítulo mokõipa poha ñepyrũgua cinco versíkulope.
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.
Arandu Crónicas rehegua ohechakuaa rire mba’érepa oñeme’ẽ Babilóniape ogueraha hag̃ua táva Judá pe guýpe tekove ñembyasyme, he’i kóva ojejapo hague yvy ikatu hag̃uáicha ovy’a hag̃ua isábado pytu’úpe. Pe ambue hendápe añoite Ñandejára Ñe’ẽme ojehechauka hag̃ua yvy ovy’a peteĩ pytu’úre ojejuhu Levítico mokõipa poha ha mokõipa poteĩha kapítulokuérape. Umi setenta ary Babilonia oisãmbyhy hague ramo peteĩha reino marandu porãite rehegua, ndaha’éi añoite ohechauka hag̃ua umi ary simbóliko mymbajoguáva yvýgui oisãmbyhytaha hag̃ua sexto reino marandu porãite rehegua, ha katu umi setenta ary ha’e peteĩ ñe’ẽjoaju hag̃uaite umi “siete tiempo” Moisés ñe’ẽvai rehegua ndive.
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.
Ñañepyrũvo ñahesa’ỹijo hag̃ua umi profesía ojehechaukáva Daniel kuatiañe’ẽ mbohapyha ha irundyha peve, tekotevẽiterei jaikuaa pe jehovasa’ỹ “siete tiempo” rehegua, avei pe jehovasa “siete tiempo” rehegua, ha’eha peteĩ mba’e oĩva peteĩteĩva umi kapítulope.
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.
Tuicha hag̃uáicha avei tekotevẽ ñanemandu’a hag̃ua pe ciclo siete ciclo siete ary rehegua oñemombe’uhápe pe jubileo trompéta ñembopu rupive, mes poapyha ára pahápe, ha’éva pe Ñeexpiasiõ Ára. Ko mba’e añetegua ombojoaju umi “siete tiempo” rehegua Daniel capítulo ocho, versículo catorce-pe, umi mokõi mil trescientos ára ndive. Tuicha hag̃uáicha avei tekotevẽ ñanemandu’a hag̃ua peteĩ año profético oguerekoha trescientos sesenta ára, ha oñembojoajúramo trescientos sesenta ára, jey jey, umi “siete tiempo” rehe, upéva ojogua mokõi mil quinientos veinte ára.
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.
Daniel oikuaávo aranduka rupi umi áño papapy Jeremías he’iva’ekue, oñepyrũ peteĩ ñembo’e oguerekóva opaite mba’e pe ñembyasy ha jejere rehegua rupi ñembohovái rehegua ojehechaukáva tekotevẽha, Tupã retayguakuéra opáichagua ára oikuaáramo añetehápe ha’ekuéra ha’eha prisionéro kuéra pe enemigo retãme. Daniel ñembo’e Levítico mokoipa poteĩpegua pahápe, Gabriel ojechauka ome’ẽ hag̃ua Daniel-pe arandu pe visión rehegua ha’e “ohenduva’ekue”, pe visión umi mokõi sua cien ára rehegua. Gabriel oñepyrũ oikuaaukávo Daniel-pe setenta semana “oñemboykeha” Daniel retãyguakuérape g̃uarã.
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.
Setenta semána ojehecha porã nde retã rehe ha nde táva marangatúre, oñemohuʼã hag̃ua pe tembiapo vai, oñemombá hag̃ua angaipa kuéra, oñemoĩporã hag̃ua teko vai, oñegueru hag̃ua tekojoja opaʼỹva, oñemboty hag̃ua pe visión ha profecía, ha oñehovasa hag̃ua pe Santísimo. 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.
Pe ñe’ẽ oñembohasáva “oñedetermina vaʼekue” ramo pe versíkulope heʼise “oikytĩmbyre”, ha upévare heʼise setenta semána oñekytĩmbyréta mokõi mil trescientos áragui. Oñepyrũvo pe mbohapyha decreto guive ary 457 a.C.-pe, Daniel retãyguakuérape oñemeʼẽta setenta semána profétika ára de prueba ramo. Setenta semána profétika ojoja irundy cien noventa ary rehe. Irundy cien noventa ary rire pe mbohapyha decreto guive, Israel yma guare omboitáta Estévanpe ary 34-pe, ha oñedivorsiáta Tupãgui peteĩháicha hag̃ua.
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.
Pe jejapyhy ohenondéva mbohapy decreto, omyesakãva ñepyrũha irundy sua noventa ary pe ára de prueba rehegua, are vaʼekue setenta ary. Umi setenta ary oñemeʼẽ vaʼekue ikatu hag̃uáicha yvy ovyʼa umi pytuʼu sábado reheve, yma Israel ymaguare arakaʼeve noñekumplíri vaʼekue. Umi setenta ary pytuʼu sábado rehegua yvýpe g̃uarã oukuri ojehupyty hag̃ua irundy sua noventa ary rupi (térã setenta semana ary rehegua) ñepuʼãgui Moisés ñeʼẽmeʼẽ rehe.
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.
Irundy yvy ári ha noventa ary ñemoĩ va’ekue ñembyai pe joaju rehegua Levítico mokõipa po-pe, ogueru setenta ary jejopyrã, yvy ikatu hag̃uáicha ovy’a ipytu’úpe. Umi setenta ary jejopyrã ogueru mbohapy apoukapy, umíva omarkáva ambue irundy yvy ári ha noventa ary aravo prueba-pegua Israel yma guarépe g̃uarã. Upéicha jahecha mokõi ára de prueba, peteĩteĩ irundy yvy ári ha noventa ary rehegua. Umi mbohapy apoukapy ohechauka hag̃ua umi mbohapy ánhel marandu, pe peteĩha apytépe oguahẽ va’ekue ary 1798-pe, pe ñembopochy peteĩha “siete tiempos” rehegua paha rupi, pe tetã yvategua rehe. Pe mbohapyha ánhel oguahẽ mokõi mil trescientos ary rire pe mbohapyha apoukapy rire, octubre 22, 1844-pe, upérõ avei oguahẽ “pe pahaite ñembopochy rehegua”.
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.
Umi irundikue ha seis ary poteĩ pe pochy peteĩha paha guive pe pochy paha paha peve, Jesús omoĩ vaekue pe fundamento pe témplo Millerita-pe, ha pe ita fundamento rehegua vaekue “siete tiempos”. Umi ita oikovaʼerãkuri térã pe ita fundamento rehegua (térã pe ita ñepysanga rehegua) Adventismo-pe iñepyrũme, ha térã pe ita akã rehegua ha pe ita pahaite (térã pe ita tyvyta rehegua) Adventismo-pe ipahápe. Umi mbohapy decreto ohechaukáva og̃uahẽ hague umi mbohapy ángel marandu pe tembiasakue 1798 guive 1844 peve, avei ohechauka pe mbohapy capítulo peteĩha pe kuatia Daniel rehegua.
We will begin to consider the first six chapters in the next article.
Ñañepyrũta jahechahávo umi seis kapítulo peteĩha pe artíkulo oútavape.
“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.
“Ojekuaavéramo porãvévo Daniel ha Apocalipsis kuatiañe’ẽnguéra, umi ogueroviáva oikóta peteĩ experiencia religiosa iñambuévaite reheve... Peteĩ mba’e katuete ojeikuaáta Apocalipsis ñehesa’ỹijógui—Tupã ha Itavayguakuéra apytépe joaju hi’aguĩ ha añetetéva.” The Faith I Live By, 345.