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.
Yoyakim iku ratu kang kapisan saka telu ratu pungkasan ing Yehuda, lan nalika panjenengané dikalahaké déning wong Babil, pitung puluh taun pangawulan tumrap karajan sisih kidul wiwit kalakon. Pitung puluh taun iku nandhani mangsa wektu nalika Babil, karajan kapisan ing pamedhar wangsit Kitab Suci, bakal mrentah. Ing Yesaya pasal telulikur, sundhaling Tirus bakal katilar sajroning pitung puluh taun simbolis kang kanthi profètis diwedharaké minangka dina-dinané siji ratu. Ing pamedhar wangsit Kitab Suci, ratu iku sawijining karajan, lan dina-dinané siji-sijiné karajan ing pamedhar wangsit Kitab Suci kang cacahé nganti pitung puluh taun, yaiku Babil.
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.
Sajeroning sajarah iku, sundelé Tirus, kang nggambarake kalungguhan kepausan, bakal dilalekake. Ing pungkasané pitung puluh taun simbolis iku, dhèwèké bakal dieling-eling manèh lan banjur metu sarta laku jina karo sakehing karajan ing bumi. Perzinaan rohani iku sesambungan kang ora sah saka gabungan gréja lan nagara. Ing pungkasané pitung puluh taun simbolis iku, kalungguhan kepausan bakal lumebu ing sesambungan karo United Nations, kang diwakili déning sakehing para ratu kang dadi pasangan laku jinané sundelé Tirus ing pungkasané pitung puluh taun simbolis iku. Karajan kang mrentah sajeroning pitung puluh taun simbolis iku yaiku Amerika Serikat, kéwan bumi sing nduwèni sungu loro.
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.
Bab pisan nganti lima ing kitab Daniel njlentrehake sajarah pitung puluh taun Babil, lan mulane bab-bab mau makili sajarah loro sungu saka kéwan bumi. Bab papat lan lima ngenali raja pisanan lan raja pungkasan Babil, lan bebarengan loro bab mau ngenali sajarah kéwan bumi lan loro sungune. Pangadilan marang loro sungu mau, lan marang kéwan bumi iku dhéwé, diwakili déning pangadilan marang raja pisanan lan raja pungkasan. Pangadilan Nebukadnésar yaiku pambuwangan sajrone “pitung mangsa,” nalika dhèwèké urip kaya kéwan galak sajrone rong éwu limang atus rong puluh dina, adoh saka suket lan ebun. Pangadilan Belsyazar ditulis ing témbok, lan dipadhakaké karo angka rong éwu limang atus rong puluh, mangkono ngenali yèn pangadilan marang kéwan bumi lan loro sungune diwakili déning “pitung mangsa” ing Imamat rong puluh enem. Iki adhedhasar paseksen saka loro raja, lan loro seksi mau makili sing wiwitan lan sing pungkasan.
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.
“pitu mangsa” iku watu sandhungan tumrap Adventisme, lan mulane ora bisa diakoni, sanadyan cetha ana ing kono—tumrap wong-wong kang kepengin weruh. Iku minangka pralambang paukuman tumrap bangsa (Babil) kang mrentah pitung puluh taun, lan pralambang paukuman tumrap karajan kang mrentah pitung puluh taun simbolis. Nalika William Miller ngaturake pangertené ngenani “pitu mangsa” saka Imamat kaping selikur, dhèwèké migunakaké rong ewu limang atus rong puluh dina nalika Nebukadnésar urip kaya kéwan ing Daniel pasal papat minangka salah siji saka para seksi sunnat kang ngukuhaké “pitu mangsa” ing Imamat kaping selikur. “Pitu mangsa” iku bebarengan dadi watu dhasar lan watu pucak ing Zakharia pasal papat. Gusti Yesus, Sister White, Yesaya, lan Pétrus netepaké iku minangka watu kang dadi kepala pojok. Iku minangka doktrin makutha saka ramalan Kitab Suci, senadyan ing sajatiné meh ora katon déning wong-wong kang ngakoni awaké minangka utusan-utusan malaekat katelu.
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.
Nalika kita wiwit nimbang enem pasal kapisan saka kitab Daniel, wigati kanggo mangerteni manawa wiwit saka wiwitan banget “pitung mangsa” iku wis ditetepake. Nalika Yoyakim dikalahaké déning Babil, panangkaran pitung puluh taun wiwit kalakon. Kitab Babad nerangake sebabé wong-wong mau digawa menyang panangkaran sajrone pitung puluh taun.
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.
Zedekia umur setaun likur nalika wiwit jumeneng raja, lan mrentah sawelas taun ana ing Yerusalem. Lan iya nindakake apa kang ala ana ing ngarsané Pangeran Yehuwah, Gusti Allahé, lan ora ngasoraké awaké ana ing ngarsané Nabi Yeremia, kang ngandika saka tuturé Pangeran Yehuwah. Iya uga mbrontak marang Raja Nebukadnezar, kang wus ndhawuhi dhèwèké sumpah demi Allah; nanging iya ngukuhaké guluné, lan ngesokaké atiné supaya ora mratobat marang Pangeran Yehuwah, Allahé Israèl. Kajaba iku, kabèh para pangéran imam lan rakyat padha nindakaké panerak kang banget, manut sakèhé kanisthaning para bangsa kapir; lan padha najisaké padalemané Pangeran Yehuwah, kang wus disucekaké déning Panjenengané ana ing Yerusalem. Lan Pangeran Yehuwah, Allahé para leluhuré, ngutus para utusané marang wong-wong mau, wiwit ésuk-ésuk sarta tansah ngutus; amarga Panjenengané welas marang umaté lan marang papan padunungané: Nanging wong-wong mau padha nggeguyu para utusaning Allah, nyepèlèkaké pangandikané, lan nganiaya para nabi-Né, nganti bebenduné Pangeran Yehuwah murub marang umaté, nganti wis ora ana tambané. Mulané Panjenengané nekakaké marang wong-wong mau raja wong Kasdim, kang matèni para nom-nomané nganggo pedhang ana ing padaleman suciné, lan ora welas marang para nom, utawa prawan, wong tuwa, utawa wong kang wis mbungkuk merga tuwa: kabèh padha dipasrahaké marang astané. Lan sakèhé piranti padalemaning Allah, gedhé lan cilik, lan bandha-bandhaning padalemané Pangeran Yehuwah, lan bandha-bandhané raja sarta para pangérané; kabèh iku digawa menyang Babil. Lan wong-wong mau banjur ngobong padalemaning Allah, ngrubuhaké témboking Yerusalem, ngobong nganggo geni kabèh kraton-kratoné, lan ngrusak sakèhé piranti éndahé. Lan wong-wong kang oncat saka pedhang digawa lunga déning dhèwèké menyang Babil; ana ing kono wong-wong mau dadi abdiné lan abdiné para putrané nganti tekan mangsané karajan Pèrsia mrentah: supaya kalakon pangandikané Pangeran Yehuwah lumantar tuturé Yeremia, nganti tanah iku wus ngrasakaké sabat-sabaté: sajrone isih dadi sepi lan suwung, tanah iku netepi sabat, kanggo nyampurnakaké pitung puluh taun. Anadéné ing taun kapisané Koresy, raja Pèrsia, supaya pangandikané Pangeran Yehuwah kang wus kaandika lumantar tuturé Yeremia kalakon, Pangeran Yehuwah nggerakaké rohané Koresy, raja Pèrsia, temah iya nglairaké dhawuh ana ing sakabèhé karajané, lan iya uga nulis mangkéné: Mangkéné pangandikané Koresy, raja Pèrsia, Kabèh karajan ing bumi wus kaparingaké marang aku déning Pangeran Yehuwah, Allahing swarga; lan Panjenengané wis maringi dhawuh marang aku supaya ngedegaké padaleman kanggo Panjenengané ana ing Yerusalem, kang ana ing Yehuda. Sapa ta ana ing antaramu, saka sakabèhé umaté? Pangeran Yehuwah, Allahé, muga-muga nunggil karo dhèwèké, lan dadia iya munggah. 2 Babad 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.
Pitung puluh taun ana ing pangawulan iku kanggo nyarujuki pangandikané Yérémia, “nganti tanah iku wus ngrasakaké sabat-sabaté, amarga sajrone isih katilar lan suwung, tanah iku netepi sabat.” Mung ana siji pérangan ing Sabdaning Allah, saliyané ayat ing Kitab Babad sing lagi kita cuplik iki, kang nyebut bab tanah “ngrasakaké” sabat-sabaté. Pérangan iku ana ing Kitab Imamat pasal rong puluh lima lan rong puluh nem. Pasal rong puluh lima maringi piwulang bab kepriyé supaya tanah iku olèh ngrasakaké pangaso sabaté, lan pasal rong puluh nem njlèntrèhaké paukuman ipat-ipat “ping pitu” manawa pepakon prejanjian iku ora katindakaké.
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.
Nasibé Yoyakim nandhani wiwitaning pambuwangan, kang dadi salah siji unsur saka apa sing déning Daniel ing pasal sanga sinebut “ipat-ipat” lan “sumpah” saka Musa. Daniel mangertos ipat-ipat “pitu kaping” iku, awit ing pasal sanga piyambakipun maringi paseksi, bilih lumantar panalitènipun dhateng pameca pitung dasa taun saking Yeremia, piyambakipun mangertos cacahing taun umat Allah badhé kaprabon ing Babel.
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.
Ing taun kapisaning pamaréntahané, aku, Daniel, mangertèni lumantar kitab-kitab cacahing taun, bab kang tumrapé wis tumeka pangandikané Pangéran marang Yérémia nabi, yèn Panjenengané bakal ngrampungaké pitung puluh taun ing karusakané Yérusalèm. 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.
Dhaniel mangertos pitung puluh taun mau “lumantar kitab-kitab,” boten namung Kitab Yeremia. Kitab sanès ingkang dipunmangertosi déning piyambakipun punika seratan-seratanipun Musa, awit wonten ing pandonganipun piyambakipun nandhesaken bilih “ipat-ipat” saking pitung puluh taun pangawulan punika inggih “sumpah”ipun Musa. Tembung wonten ing Dhaniel bab sanga, ingkang dipunterjemahaken dados “sumpah,” punika tembung ingkang sami kaliyan ingkang dipunterjemahaken dados “ping pitu” wonten ing Imamat kalih dasa enem. Panangkaran Yehuda wonten ing Babilon salami pitung puluh taun punika dados panggenapaning ipat-ipat “ping pitu,” sanadyan menapa kemawon ingkang badhé dipunbantah déning para teolog modhèren. Prakawis punika cetha kados padhanging sonten, nanging namung manawi panjenengan purun nyumurupi.
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.
Pangéran banjur ngandika marang Musa ana ing Gunung Sinai, mangkéné: Ngomonga marang para turuné Israèl lan kandhaa marang wong-wong mau: Menawa kowé wis lumebu ing nagara kang Dakparingaké marang kowé, tanah iku kudu ngrayakaké sabat kagem Pangéran. Nem taun lawasé kowé kudu nyebar ing pategalanmu, lan nem taun lawasé kowé kudu ngrantas kebon anggurmu lan nglumpukaké wohé; nanging ing taun kapitu tanah iku kudu ngalami sabat pangaso, sabat kagem Pangéran; kowé aja nyebar pategalanmu, lan aja ngrantas kebon anggurmu. Panènmu kang thukul dhewé aja kokundhuh, mengkono uga woh anggur saka wit anggurmu kang ora dirantas aja koklumpukaké; awit iku taun pangaso tumrap tanah. Lan sabat tanah iku bakal dadi pangan kagem kowé; kanggo kowé, kanggo baturmu lan batur wadonmu, kanggo wong upahanmu lan wong manca kang manggon bebarengan karo kowé, lan uga kanggo kéwanmu lan satwa galak kang ana ing nagaramu; sakehing asilé bakal dadi pangan. Lan kowé kudu ngetung pitung sabat taun tumrapmu, pitung ping sabat taun; mangka cacahing wektu pitung sabat taun iku tumrapmu bakal dadi patang puluh sanga taun. Sawisé iku kowé kudu ndhawuhaké swaraning kalasangka yobel ing dina kaping sapuluh sasi kapitu; ing dina pangruwating dosa kowé kudu ndhawuhaké swaraning kalasangka mau ing sakabèhé nagaramu. Imamat 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.
Penting kanggo mangerteni manawa ing pitedah bab ngeculake tanah supaya ngaso, pitu siklus saka nem taun nggarap tanah lan setaun nglilani tanah ngaso iku terus lumaku nganti taun kaping patang puluh sanga, nalika kudu ana yobel kang nandhani kasampurnaning pitu siklus saka pitung taun. Titik kang wigati kanggo dimangerteni yaiku manawa muniing kalasangka yobel kudu kalakon ing Dina Pangruwatan Dosa, mangkono nandhani manawa nalika Dina Pangruwatan Dosa antitipikal wiwit ing 22 Oktober 1844, kalasangka yobel kang makili siklus “pitu mangsa” iku kudu muni ing wektu iku. “Pitu mangsa” kang wiwit nalika Manasye digawa menyang Babilon ing taun 677 SM, makili rong ewu limang atus rong puluh taun kang rampung ing Dina Pangruwatan Dosa antitipikal. Gegayutan iki mung bakal kliwatan déning wong-wong kang ora gelem ndeleng. Siklus “pitu mangsa” iku gegandhengan karo rong ewu telung atus taun.
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.
Uga penting kanggo mangertos bilih ing sajroning piwulang-prasetya ing sangang ayat kapisaning Imamat kaping selikur gangsal punika, katemokaken pralambang ingkang paling jero tumrap asas sedinten kangge setaun ing Sabdaning Allah. Pasugatan dongeng-dongeng ingkang dipununcalaken déning para teolog supados kawanan tetep kapabukan déning anggur Babil, yaiku bilih paukuman “pitu kaping” ing bab kaping selikur enem punika minangka pangertosan ingkang klentu tumrap tegesing tembung Ibrani ingkang dipunterjemahaken “pitu kaping.” Pambantahan punika boten leres. Tegesing tembung Ibrani punika kanthi jangkep saestu ngemot ing sajroning tegesipun piyambak, dhasar pambener kangge nerapakenipun kanthi cara wilangan, nanging pamrayoginipun ingkang cacat, ingkang dipunsangga déning premis ingkang kesasar adhedhasar kaprigelan tata-basa Ibrani ingkang dipunpratelakaken piyambak, namung satunggaling pambantahan kangge nyasaraké pangertosan.
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.
Paukuman kang dipralambangaké minangka “pitu mangsa” ing bab likur nem, dingertèni lumantar konteks saka pethikan iku, dudu lumantar sawenèhé ahli teologi jaman saiki kang nyimpangaké basa Ibrani. William Miller mbentuk kasimpulané tanpa nyandhak marang basa Ibrani, lan ilham nandhaské yèn pangertèné iku bener. Para malaékat nuntun pangertèné adhedhasar konteks saka bab panggonané paukuman “pitu mangsa” iku kapacak, dudu adhedhasar basa Ibrani.
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.
Konteksing bab selikur lima yaiku ing kono pituduh-pituduh prajanjian diidentifikasi, lan bab selikur enem banjur maringi berkah kang dijanjèkaké tumrap netepi piwulang-piwulang prajanjian mau, lan sawisé iku netepaké apa sing déning Daniel sinebut “ipat-ipaté Musa” tumrap ora manut marang pituduh-pituduh mau.
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.
Konteksé yaiku tema bab prinsip sedina kanggo setaun ing ramalan Kitab Suci. Ayat-ayat wiwitan ing Imamat rong puluh lima iku netepaké yèn ing ramalan Kitab Suci, sedina nglambangaké setaun. Ing kitab Pangentasan, Musa kanthi cetha netepaké sesambungan antarané pangaso Sabat dina kapitu kanggo manungsa lan kéwan, lan pangaso Sabat taun kapitu kanggo tanah.
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.
Lan sajrone nem taun sira kudu nyebari palemahanira, lan ngundhuh woh-wohané; nanging ing taun kapitu sira kudu nglilani iku ngaso lan tetep tanpa digarap, supaya wong-wong miskin saka bangsamu bisa mangan; lan apa kang ditinggal déning wong-wong mau bakal dipangan déning kéwan-kéwan ing ara-ara. Mangkono uga sira kudu nindakaké marang pakebonan anggurira lan marang kebon zaitunira. Nem dina sira kudu nindakaké pagawéanira, lan ing dina kapitu sira kudu ngaso, supaya sapi lan kuldira bisa ngaso, lan anaké batur wadonira, uga wong manca, bisa éntuk kasantosan. Exodus 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.
Ing sajroning telung ayat mau bisa dimangertèni manawa sawijining dina pangaso tumrap manungsa lan kéwan iku padha karo setaun pangaso tumrap tanah. Ing Imamat bab kaping rong puluh lima, ing limang ayat kang kawitan, kita nemu susunan tata basa kang padha pas karo dhawuh Sabat ing Pangentasan bab kaping rong puluh, ayat wolu tekan sewelas.
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.
Pangéran banjur ngandika marang Musa ana ing Gunung Sinai, mangkéné, “Wicaraa marang para putrané Israèl, lan kandhaa marang wong-wong mau: Nalika kowé wis lumebu ing nagara kang Dakparingaké marang kowé, mula tanah iku kudu nindakaké sabat kanggo Pangéran. Nem taun suwéné kowé kudu nyebar ing pategalanmu, lan nem taun suwéné kowé kudu ngrantas ing kebon anggurmu, sarta nglumpukaké wohé; nanging ing taun kapitu tanah iku kudu nindakaké sabat katentreman, sabat kanggo Pangéran; kowé aja nyebar ing pategalanmu, lan aja ngrantas ing kebon anggurmu. Panènmu kang thukul dhéwé aja kok undhuh, mengkono uga woh anggur saka witmu kang ora kok rawat aja kok klumpukaké; awit iku taun katentreman kanggo tanah.” Imamat 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.
Elinga dina Sabat, supaya koksucekake. Nem dina lawase sira kudu nyambut gawe lan nindakake sakehe pakaryanira; nanging dina kapitu iku Sabaté Pangéran Allahira; ana ing kono sira aja nindakake pakaryan apa waé, iya sira dhéwé, anakira lanang, anakira wadon, baturira lanang, baturira wadon, kéwanira, utawa wong manca kang ana ing sajroning gapuramu; awit sajroning nem dina Pangéran nitahaké langit lan bumi, segara, lan sakehe kang ana ing kono, banjur ngaso ing dina kapitu; mulané Pangéran mberkahi dina Sabat lan nucèkaké. Pangentasan 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”.
Bebarengan, loro pepakon Sabat iku netepake konteksé Leviticus pasal rong puluh lima lan rong puluh enem. Nalika dipasang bebarengan, baris demi baris, loro mau nekseni manawa “nem dina lawase kowe kudu nyambut gawé lan ngrampungake sakehing pakaryanmu,” lan sajrone “nem taun kowe kudu nyebari palemahanmu, lan nem taun kowe kudu ngrantingi kebon anggurmu, lan nglumpukake wohé.” “Nanging dina kapitu iku Sabaté Pangeran Yehuwah Allahmu,” lan “taun kapitu iku bakal dadi sabat palereman tumraping tanah, sabat kagem Pangeran”.
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.
Loro-loroné tembung sing diterjemahaké dadi “kapitu,” ing salah siji saka pepakon-pepakon sabat, apa iku sabaté manungsa utawa sabaté tanah, iku tembung Ibrani sing padha sing diterjemahaké dadi “ping pitu” ing bab selikur enem saka Kitab Imamat. Konteks bab selikur lima lan selikur enem saka Kitab Imamat katetepaké ana ing sajroning paugeran nabi manawa siji dina nggambaraké siji taun ing wangsit Kitab Suci. Ora kalah wigatiné yaiku paugeran nabi babagan panyebutan kapisan.
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.
Prakara kapisan sing kasebut ing rong pasal iki yaiku asas sedina kanggo setaun. William Miller dituntun déning Gabriel lan para malaékat liyané kanggo ngenali “pitu mangsa” ing Kitab Imamat minangka pralambang rong èwu limang atus rong puluh taun, lan iki jumbuh sakabèhé karo konteks pasal-pasal mau, yaiku asas sedina kanggo setaun sing katuduhaké ing limang ayat pambuka saka pasal kaping rong puluh lima.
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.
Nalika panulis Kitab Babad nerangake sebabé Babul diparengaké nggawa karajan kidul, yaiku Yehuda, menyang ing pambuwangan, panjenengané ngandika yèn iku kelakon supaya tanahé bisa ngrasakaké palereman Sabaté. Papan siji-sijiné liyané ing Sabdaning Allah sing nyebut bab tanah ngrasakaké palereman iku kapacak ana ing pasal kaping rong puluh lima lan rong puluh enem saka Imamat. Pitung puluh taun nalika Babul mrentah minangka karajan kapisan ing wangsiting Kitab Suci, ora mung nampilaké taun-taun simbolis nalika kéwan bumi bakal mrentah minangka karajan kaping nem ing wangsiting Kitab Suci, nanging pitung puluh taun iku uga minangka rujukan langsung marang “pitu mangsa” saka ipat-ipating 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.
Nalika kita wiwit nyinaoni pitedah-pitedah ramalan sing katuduhake ing enem pasal kapisaning kitab Daniel, wigati banget kanggo mangerteni manawa paukuman saka “pitung mangsa,” uga berkah saka “pitung mangsa,” iku dadi unsur ing saben pasal kasebut.
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.
Sampeyan uga wigati ngélingi manawa siklus pitu siklus pitung taun ditandhani déning diunekaké slomprèt Yobel ing dina kaping sapuluh sasi kapitu, yaiku Dina Pangruwatan Dosa. Kasunyatan iki ngiket “pitung wektu” mau bebarengan karo rong éwu telung atus dina ing Daniel bab wolu, ayat patbelas. Sampeyan uga wigati ngélingi manawa setaun profetik cacahé telung atus sewidak dina, lan manawa manawa telung atus sewidak dina dijumlahaké bola-bali kanggo “pitung wektu,” cacahe padha karo rong éwu limang atus rong puluh dina.
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.
Nalika Daniel mangertos lumantar kitab-kitab cacahing taun kang wus dipratelakaké déning Yeremia, dhèwèké banjur miwiti sawijining pandonga kang nyakup saben unsur saka tanggapan pamratobat kang katandhakaké minangka prekara kang perlu, manawa umaté Allah sawiji wektu tangi marang kasunyatan yèn wong-wong mau iku para tawanan ana ing tanahing mungsuh. Ing pungkasan pandongané Daniel bab Imamat rong puluh enem, Jibril rawuh kanggo maringi Daniel pangerten bab wahyu kang wis “dipunrungu” déning dhèwèké, yaiku wahyu ngenani rong ewu telung atus dina. Jibril miwiti kanthi ngabari Daniel yèn pitung puluh minggu wis “katetepaké” tumrap bangsané Daniel.
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.
Pitung puluh minggu wus katetepaké tumrap bangsamu lan tumrap kuthamu kang suci, kanggo ngrampungi panerak, lan kanggo ngendhegaké dosa-dosa, lan kanggo ngayahi panebusan tumrap piala, lan kanggo nglebetaké kabeneran kang langgeng, lan kanggo ngesahaké wahyu lan pamedhar wangsit, lan kanggo njebadi Panjenengané kang Mahasuci. 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.
Tembung sing dijarwakaké minangka “katemtokaké” ing ayat iku tegesé “dipotong”, lan mulané tegesé pitung puluh minggu iku kudu dipotong saka rong éwu telung atus dina. Wiwit dekret katelu ing taun 457 SM, umaté Daniel bakal nduwèni pitung puluh minggu profetik minangka wektu pangayomaning sih-rahmat. Pitung puluh minggu profetik padha karo patang atus sangang puluh taun. Patang atus sangang puluh taun sawisé dekret katelu, Israèl kuna bakal mbenturi Stéfanus nganggo watu ing taun 34, lan wong-wong mau bakal pegatan kanthi sampurna saka Gusti Allah.
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.
Pangawulan sing ndhisiki telung dhawuh, kang nandhai titik wiwitaning wektu pacoban patang atus sangang puluh taun, iku suwene pitung puluh taun. Pitung puluh taun iku kaparingake supaya tanah mau bisa ngrasakake pangaso sabat kang biyen ora nate katetepake dening Israèl kuna. Pitung puluh taun pangaso sabat tumrap tanah iku kadadekake amarga patang atus sangang puluh taun pambrontakan marang sumpahé Musa.
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.
Patang atus sangang puluh taun pambrontakan marang prejanjian ing Imamat selikur lima ngasilaké pitung puluh taun panangkaran, supaya tanah mau bisa ngrasakké sabaté. Pitung puluh taun panangkaran iku nuntun marang telung dhawuh, kang nandhani patang atus sangang puluh taun manèh minangka mangsa pacoban tumrap Israel kuna. Mangkono kita nyumurupi ana rong mangsa pacoban, saben-saben suwéné patang atus sangang puluh taun. Telung dhawuh iku minangka pralambang saka pekabaran telung malaékat, kang kapisan rawuh ing taun 1798, ing pungkasaning paukuman pisanan saka “ping pitu” marang karajan lor. Malaékat kang katelu rawuh rong éwu telung atus taun sawisé dhawuh kang katelu, yaiku ing tanggal 22 Oktober 1844, yaiku nalika “pungkasan wekasaning paukuman” uga rawuh.
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.
Sajroning patang puluh nem taun antarané pungkasaning panguwakan kang kapisan lan pungkasaning panguwakan kang pungkasan, Gusti Yesus ngedegaké dhasaring padaleman Millerite, lan watu dhasaré yaiku “pitung kaping.” Watu iku mesthiné dadi salah siji, yaiku watu dhasar (utawa menawa ora mangkono, watu sandhungan) tumrap Adventisme ing wiwitan, lan salah siji manèh, yaiku watu pucuk lan watu panutuping sudhut (utawa menawa ora mangkono, watu kuburan) tumrap Adventisme ing pungkasan. Telung dhawuh sing nglambangaké rawuhipun pawartos telung malaékat ing sajarah taun 1798 nganti 1844, uga nglambangaké telung bab kapisan saka kitab Daniel.
We will begin to consider the first six chapters in the next article.
Kita bakal wiwit ngrembug enem bab pisanan ing artikel sabanjuré.
“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.
“Nalika kitab Daniel lan Wahyu luwih dipahami kanthi becik, para pracaya bakal nduwèni pengalaman agami sing béda sakabèhé ... Siji prakara mesthi bakal dipahami saka panaliten marang kitab Wahyu, yaiku manawa sesambungan antarané Allah lan umat-Iya iku raket lan temtu.” The Faith I Live By, 345.