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.
Jehoiakimu alikuwa wa kwanza kati ya wafalme watatu wa mwisho wa Yuda, na aliposhindwa na Wababeli zile miaka sabini za utumwa kwa ufalme wa kusini zilianza. Miaka hiyo sabini hutambulisha kipindi cha wakati ambacho Babeli, ufalme wa kwanza wa unabii wa Biblia, ingetawala. Katika Isaya sura ya ishirini na tatu, kahaba wa Tiro angesahauliwa kwa miaka sabini ya mfano ambayo ilitambulishwa kiunabii kuwa siku za mfalme mmoja. Katika unabii wa Biblia mfalme ni ufalme, na siku za ufalme pekee wa unabii wa Biblia zilizofikia miaka sabini zilikuwa Babeli.
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.
ئام دێژوویەدا، داوێنپیسی تەور، کە پاپایەتی نیشان دەدات، لەبیر دەکرێت. لە کۆتایی حەفتا ساڵە هێمایییەکاندا، ئەو لەبیر دەهێندرێتەوە و دەچێتە دەرەوە و لەگەڵ هەموو شانشینەکانی زەوی داوێنپیسی دەکات. داوێنپیسیی ڕۆحانی ئەو پەیوەندیی نایاسایییەی هاوتێکەڵبوونی کڵێسا و دەوڵەتە. لە کۆتایی حەفتا ساڵە هێمایییەکاندا، پاپایەتی دەکەوێتە ناو پەیوەندییەک لەگەڵ نەتەوە یەکگرتووەکان، کە بە هەموو ئەو پاشاکانە نیشان دەدرێن کە داوێنپیسی تەور لە کۆتایی حەفتا ساڵە هێمایییەکاندا لەگەڵیان داوێنپیسی دەکات. شانشینەکەی کە لە ماوەی حەفتا ساڵە هێمایییەکاندا فەرمانڕەوایی دەکات، ویلایەتە یەکگرتووەکانن، ئاژەڵی زەویی دوو شاخ.
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.
Danyeli sura za kwanza hadi tano zinaeleza historia ya miaka sabini ya Babeli, na kwa hiyo sura hizo zinawakilisha historia ya pembe zote mbili za mnyama wa nchi. Sura ya nne na ya tano zinawatambulisha mfalme wa kwanza na mfalme wa mwisho wa Babeli, na kwa pamoja sura hizo mbili zinatambulisha historia ya mnyama wa nchi na pembe zake mbili. Hukumu ya pembe hizo mbili, na ya mnyama wa nchi wenyewe, inawakilishwa na hukumu ya mfalme wa kwanza na mfalme wa mwisho. Hukumu ya Nebukadreza ilikuwa kufukuzwa kwa “nyakati saba,” alipokuwa akiishi kama mnyama wa mwituni kwa siku elfu mbili mia tano na ishirini kwa kutegemea majani na umande. Hukumu ya Belshaza iliandikwa ukutani, na ikalinganishwa na hesabu ya elfu mbili mia tano na ishirini, hivyo ikitambulisha kwamba hukumu ya mnyama wa nchi na pembe zake mbili inawakilishwa na “nyakati saba” za Mambo ya Walawi ishirini na sita. Hili linategemezwa juu ya ushuhuda wa wafalme wawili, na mashahidi hao wawili wanawakilisha wa kwanza na wa mwisho.
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.
“jeh tlay kʼehgo” yáʼátʼééh dah naashá éí Adventism biyiʼ bąąh dah naasháhígíí bééhózinígíí biniinaa, dóó ákótʼéego doo bee ádílzin da, tʼáá shoodí nitsáhákeesgo bee hadítʼį́—éí bee hodíílnihgo. Éí naaltsoos bee hahoodzohígíí bikáaʼgi “nation” (Babylon) seventi yáʼáhootʼééł dah naasháhígíí biyiʼ jił béésh bee akʼeʼééłgo binalʼį́į́ʼígíí átʼé, dóó kingdom seventi symbolic years yáʼáhootʼééł dah naasháhígíí biyiʼ jił béésh bee akʼeʼééłgo binalʼį́į́ʼígíí ałtso atsʼíísígo átʼé. William Miller “seven times” Leviticus twenty-six bikáaʼgi nitsáhákeesígíí yikáaʼgo bee hodíílnihgo, Daniel chapter four bikáaʼgi Nebuchadnezzar twenty-five hundred and twenty days łį́į́ʼí nitsaaígíí bee naaʼahóóhaigo áshdláʼii tʼáá íiyisí baa hólǫ́ǫgo, Leviticus twenty-six biyiʼ “seven times” yáhootʼééłígíí bee hodoolʼałgo tʼáá ajiłii éí yikáaʼgo naashá. “jeh tlay kʼehgo” éí Zechariah chapter four bikáaʼgi foundation stone dóó headstone ałtso átʼé. Jesus, Sister White, Isaiah dóó Peter éí tsé tʼáá yáhootʼééłgo corner bighan bikáaʼgi head nihiká adeestʼį́į́łígíí bee hadídoolnih. Éí Bible prophecy biyiʼ crowning doctrine átʼé, tʼáá nihá diniiłchį́ʼígíí third angel messengers nihinízinígo hadííłʼaahígíí tʼáá doo baa nitsáhákees da, tʼáá íiyisí doo bee hadílzin da.
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.
Omutuwekera okutunuulira essuula mukaaga ezisooka ez’ekitabo kya Danyeri, kikulu okumanya nti okuva ku ntandikwa ddala “ebiseera musanvu” byayogerwako dda. Yekoyakimu bwe yawangulwa Babulooni, obusibe obw’emyaka nsanvu ne butandika. Ekitabo eky’Ebyomumirembe kinnyonnyola ensonga eyabaletera okutwalibwa mu busibe okumala emyaka nsanvu.
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.
Sedekia alikuwa na umri wa miaka ishirini na mmoja alipoanza kutawala, naye akatawala miaka kumi na mmoja katika Yerusalemu. Naye akafanya yaliyo maovu machoni pa BWANA, Mungu wake, wala hakujinyenyekeza mbele ya nabii Yeremia aliyesema kutoka kinywani mwa BWANA. Tena alimwasi mfalme Nebukadreza, aliyemwapisha kwa Mungu; lakini akaifanya shingo yake kuwa ngumu, na kuufanya moyo wake kuwa mgumu asimrudie BWANA, Mungu wa Israeli. Zaidi ya hayo, wakuu wote wa makuhani, na watu pia, wakakosa sana, wakifuata machukizo yote ya mataifa; wakaitia unajisi nyumba ya BWANA, aliyoitakasa katika Yerusalemu. Naye BWANA, Mungu wa baba zao, akawatumia wajumbe wake, akiinuka mapema na kutuma; kwa sababu alikuwa na huruma kwa watu wake, na kwa maskani yake. Lakini wakawadhihaki wajumbe wa Mungu, na kuyadharau maneno yake, na kuwatenda vibaya manabii wake, hata hasira ya BWANA ikawa juu ya watu wake, hata pasiwe na tiba. Kwa hiyo akawaletea mfalme wa Wakaldayo, aliyewaua vijana wao kwa upanga ndani ya nyumba ya patakatifu pao, wala hakuwaonea huruma kijana wala bikira, mzee wala aliyeinama kwa uzee; aliwatoa 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 hivi vyote akavileta Babeli. Nao wakaiteketeza nyumba ya Mungu, na kuubomoa ukuta wa Yerusalemu, na kuziteketeza kwa moto jumba zake zote, na kuharibu vyombo vyake vyote vya thamani. Na hao waliookoka upanga akawachukua mateka mpaka Babeli; nao wakawa watumishi wake na wa wanawe hata kutawala kwa ufalme wa Uajemi; ili kutimiza neno la BWANA kwa kinywa cha Yeremia, mpaka nchi ilipokuwa imezifurahia sabato zake; maana muda wote ilipokuwa 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 litimizwe, BWANA akauamsha roho wa Koreshi mfalme wa Uajemi, hata akapiga 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 katika 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.
Vyaka makumi saba vya utumwa vilikuwa ili kutimiza neno la Yeremia, “mpaka nchi iwe imezifurahia sabato zake; kwa kuwa wakati wote ambao ilikuwa ukiwa iliishika sabato.” Kuna kifungu kimoja tu katika Neno la Mungu, mbali na aya ile katika Mambo ya Nyakati tunayoitaja, kinachoitaja nchi kuwa “inafurahia” sabato zake. Kifungu hicho kinapatikana katika sura za ishirini na tano na ishirini na sita za Mambo ya Walawi. Sura ya ishirini na tano hutoa maagizo kuhusu jinsi ya kuiruhusu nchi ifurahie raha yake ya sabato, na sura ya ishirini na sita inaeleza laana ya “mara saba” ikiwa maagizo hayo ya agano hayakufuatwa.
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.
Ikimekia sya Yehoyakimu syatatwile kuandikilo ka buutwo, bwina wi kyalo kimwe kya kila Danieli waetile “kilu” na “kyumo” kya Musa mu kyeya kya muonza. Danieli waumvwisisye kilu kya “maundu mugwanja,” niundu mu kyeya kya muonza aisya usiyani ya kwamba, ni kwa kusoma kwake kwa unabii wa Yeremia wa myaka mirongo mugwanja, niho waumvwisisye muwendo wa myaka iyo andu ma Ngai makethiwa atumwa mu Babeli.
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.
Padişahîya wî ya sala yekem de, ez Danîel ji pirtûkan hejmara salan fam kirim; ew salên ku peyva Xudan li ser wan ji Yeremya pêxember re hatibû, ku Ew dê heftê salan di xerabûna Orşelîmê de biqedîne. 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.
Danyeli atwisisiya myaka makumi cinelubali “ku mikanda,” te buku lya Yeremiya fye. Ibuku limbi ilyo aumfwikishe lyali amalembo yakwe Mose, pantu mu mpepo yakwe alanga ukuti “icale” ica myaka makumi cinelubali iya bupondo cali “indapo” yakwe Mose. Ishina lya mu chapitala ya pabula iya kwa Danyeli, ilyo lipilibulwa ngo “indapo,” e shina line limo ilipilibulwa ngo “imiku cinelubali” mu Levitiko amakumi yabili na mutanda. Ubutekwa bwa Yuda mu Babuloni imyaka makumi cinelubali bwali ukufikilishiwa kwa cale ka “miku cinelubali,” nangu cibe ifyo umukalamba wa fyabulesa uwa lelo engakana. Cali pa luse ukucimona, lelo fye nga mulefwaya ukumona.
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.
Û Xudan li ser çiya Sînayê bi Mûsa re got û ferma, “Bi zarokên Îsraêl re biaxive û ji wan re bêje: Gava hûn ketin welatê ku ez didim we, hingê bila welat ji bo Xudan Şemiyeke biparêze. Şeş salan tu yê zeviyê xwe biçînî, û şeş salan tu yê rezê xwe qelû bikî û berhema wê kom bikî; lê di sala heftan de ji bo welatê Şemiyeka bêhnvedanê hebe, Şemiyek ji bo Xudanê: ne tu yê zeviyê xwe biçînî, ne jî tu yê rezê xwe qelû bikî. Ew tiştê ku ji xweber ji dirûnê te şîn dibe, tu yê wê nedirûnî; û hûn tiriyên rezê xwe yê nehatiye qelûkirin kom nekin; çimkî ew sala bêhnvedanê ye ji bo welatê. Û Şemiyeka welatê dê ji bo we xwarin be; ji bo te, û ji bo xulamê te, û ji bo keçxulamê te, û ji bo karkerê te yê bi mûçe, û ji bo xerîbê te yê li cem te dimîne; û ji bo dewarên te, û ji bo ajalên ku di welatê te de ne, hemû zêdebûna wê dê xwarin be. Û ji bo xwe heft Şemiyên salan hejmar bike, heft caran heft sal; û meha heft Şemiyên salan dê ji bo te çil û neh sal be. Paşê di roja dehemîn a meha heftan de tu yê kerena Yubîlê bidî dengdan; di roja kefaretê de hûn ê kerena li ser tevahiya welatê xwe bidin dengdan. Lewî 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.
ꯂꯩ ꯃꯥꯛꯂꯛꯄ ꯁꯤꯖꯤꯟꯅꯕ ꯋꯥꯍꯩꯁꯤꯡꯗ, ꯂꯩꯗ ꯂꯥꯟꯗꯨꯅ ꯊꯝꯕꯤꯕ ꯑꯃꯁꯨꯡ ꯑꯁꯤꯒꯤ ꯃꯗꯨꯗ ꯑꯍꯨꯝ ꯆꯍꯤ ꯊꯕ ꯃꯇꯝ ꯇꯥꯅꯥ ꯊꯕꯤꯕ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯒꯤ ꯑꯍꯨꯝꯕ ꯆꯍꯤꯗ ꯂꯩꯗ ꯂꯥꯟꯗꯨꯅ ꯊꯝꯕ ꯃꯇꯝꯁꯤ ꯃꯄꯨꯡ ꯐꯥꯕꯥ ꯃꯇꯝꯁꯤ ꯃꯔꯤ ꯃꯔꯤꯕ ꯆꯍꯤ, ꯃꯔꯤ ꯃꯔꯤꯕ ꯊꯥꯏꯔꯥꯡꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕ ꯑꯃꯥ ꯂꯧꯔꯕ ꯖꯨꯕꯤꯂꯤ ꯑꯃꯥ ꯂꯩꯕꯒꯤ ꯃꯔꯝꯗ ꯃꯉꯥꯡꯗꯥ ꯎꯠꯂꯤ। ꯑꯁꯤꯗ ꯎꯔꯛꯂꯕ ꯃꯄꯨ ꯈꯔ ꯑꯃꯗꯤ, ꯖꯨꯕꯤꯂꯤ ꯂꯥꯛꯄ ꯁꯦꯡꯈꯥꯏꯒꯤ ꯈꯣꯟꯖꯦꯜꯁꯤ ꯊꯥꯎꯃꯥꯜ ꯅꯨꯃꯤꯠꯇ ꯇꯥꯎꯕꯤ ꯑꯣꯏꯔꯦ; ꯃꯁꯥꯅꯥ, ꯃꯊꯥꯛꯇꯥ ꯂꯩꯔꯤꯕ ꯊꯥꯎꯃꯥꯜ ꯅꯨꯃꯤꯠ October 22, 1844 ꯗ ꯍꯧꯔꯛꯄ ꯃꯇꯝꯗ, “seven times” ꯍꯥꯏꯕ ꯊꯥꯏꯔꯥꯡꯒꯤ ꯃꯈꯜ ꯎꯠꯂꯤꯕ ꯖꯨꯕꯤꯂꯤ ꯁꯦꯡꯈꯥꯏꯒꯤ ꯈꯣꯟꯖꯦꯜꯁꯤ ꯃꯇꯝ ꯑꯗꯨꯗ ꯇꯥꯎꯕꯤ ꯑꯣꯏꯔꯦꯕꯅꯤ ꯍꯥꯏꯕ ꯃꯔꯨ ꯑꯣꯏꯔꯦ। BC 677 ꯗ ꯃꯅꯁꯦꯍ ꯕꯥꯕꯤꯂꯣꯟꯗ ꯄꯨꯈꯤꯕ ꯃꯇꯝꯗ ꯍꯧꯔꯛꯄ “seven times” ꯑꯁꯤꯅ ꯆꯍꯤ 2,520 ꯑꯃꯥ ꯃꯥꯏꯄꯥꯛꯄꯥ ꯎꯠꯂꯤ; ꯑꯗꯨꯒ ꯑꯁꯤ ꯃꯊꯥꯛꯇꯥ ꯂꯩꯔꯤꯕ ꯊꯥꯎꯃꯥꯜ ꯅꯨꯃꯤꯠꯇ ꯂꯣꯏꯁꯤꯟꯈꯤ। ꯃꯔꯝ ꯑꯁꯤꯒꯤ ꯂꯤꯟꯀꯁꯤ ꯎꯔꯛꯄ ꯉꯝꯂꯕꯁꯨ ꯎꯕ ꯄꯥꯝꯗꯕ ꯃꯤꯁꯤꯡꯈꯛꯇꯅꯤ। “seven times” ꯍꯥꯏꯕ ꯊꯥꯏꯔꯥꯡꯒꯤ ꯃꯈꯜ ꯑꯁꯤ 2,300 ꯆꯍꯤꯒ ꯃꯔꯝ ꯂꯩꯅꯔꯤ।
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.
Kihunganio, ni cha maana kuona ya kwamba ndani ya maagizo ya agano ya aya tisa za kwanza za Mambo ya Walawi ishirini na tano mnao mfano wa kina sana wa kanuni ya siku-kwa-mwaka katika Neno la Mungu. Mchanganyo wa hadithi za kubuni ambao wanatheolojia hutupa nje ili kulifanya kundi lilewe kwa divai ya Babeli, ni kwamba hukumu ya “nyakati saba” katika sura ya ishirini na sita ni ufahamu usio sahihi wa maana ya Kiebrania ya neno lililotafsiriwa kuwa “nyakati saba.” Hoja hiyo si ya kweli. Maana ya Kiebrania ya neno hilo kwa ukamilifu inajumuisha ndani ya ufafanuzi wake uhalali wa kulitumia kwa namna ya kihesabu, lakini hoja yao yenye kasoro, ambayo huiinua kwa msingi potovu uliotegemezwa juu ya utaalamu wao wa Kiebrania na sarufi wanaojitangazia wenyewe, kwa urahisi ni hoja ya upotoshaji.
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.
Kapitel two hundred twenty-six ka “seven times” ita judgment tohibna, passage ka context tusa dikiha, modern-day theologians ani Hebrew language wreshta kabana bat ni. William Miller ani Hebrew language ka reference dakiha naba, oconclusion ton forma ki; inspiration tona understanding correcta hiba endorsa ki. Angels chapter ka context, hidi “seven times” ka judgment locate ba, tona understanding guide ki, Hebrew language runga ni.
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.
Suraya ishirini na tano ni mahali maagizo ya agano yanapotambulishwa, na suraya ishirini na sita kisha hutoa baraka iliyoahidiwa kwa kushika maagizo hayo ya agano, na baadaye hutambulisha kile ambacho Danieli anakitaja kuwa “laana ya Musa” kwa kutoyatii maagizo hayo.
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.
ناوەڕۆکی بابەتەکە بریتییە لە بنەمای یەک ڕۆژ بەرامبەر یەک ساڵ لە پێشبینییەکانی پەرتووکی پیرۆزدا. ئەو ئایەتە سەرەتاییانەی لە لاویان بیست و پێنجدا بە ڕوونی نیشان دەدەن کە لە پێشبینییەکانی پەرتووکی پیرۆزدا یەک ڕۆژ نوێنەرایەتیی یەک ساڵ دەکات. لە پەرتووکی دەرچووندا، موسا بە ئاشکرا پەیوەندیی نێوان پشووی شەممەی ڕۆژی حەوتەم بۆ مرۆڤ و ئاژەڵ، و پشووی شەممەی ساڵی حەوتەم بۆ زەوی دیاری دەکات.
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.
Na kwa muda wa miaka sita utapanda katika nchi yako na kuyakusanya mazao yake; lakini mwaka wa saba utaiacha ipumzike na kutulia; ili maskini wa watu wako wapate kula; na watakavyoacha wao, wanyama wa kondeni watakula. Vivyo hivyo utaitenda shamba lako la mizabibu na shamba lako la mizeituni. Siku sita utafanya kazi yako, na siku ya saba utastarehe; ili ng’ombe wako na punda wako wapate kupumzika, na mwana wa kijakazi chako, na mgeni, wapate kuburudishwa. Kutoka 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.
Munda mwa vese zizo zitatu mungaŵamo kumanyikila kuti zuŵa la kupumula la ŵanthu ndi viŵeto, likuyana ndi chaka cha kupumula cha charu. Mu Levitiko chapitala twente-fayivi, mu mavesi ghakwamba ghankhondi, tikusanga kapangidwe ka mazgu kakuyana chomene na dango la Sabata la Ekisodo chapitala twente, vesi eyiti kufika leveni.
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.
Bwana akanena na Mose katika mlima Sinai, akisema, Nena na wana wa Israeli, uwaambie, Mtakapoingia katika nchi niwapayo, ndipo nchi hiyo itamshikia Bwana sabato. Miaka sita utapanda shamba lako, na miaka sita utapogoa shamba lako la mizabibu, na kuyakusanya matunda yake; lakini mwaka wa saba itakuwa sabato ya kustarehe kwa nchi, sabato kwa Bwana; usilipande shamba lako, wala usilipogoe shamba lako la mizabibu. Hicho kimeacho chenyewe baada ya mavuno yako usikivune, wala usiyakusanye matunda ya mzabibu wako usiopogolewa; maana ni mwaka wa kustarehe kwa nchi. Mambo ya Walawi 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.
Ibuka umunsi w’isabato, kugira ngo uwezwe. Iminsi itandatu ujye ukora umurimo, usohoze imirimo yawe yose; ariko umunsi wa karindwi ni isabato y’Uwiteka Imana yawe: ntuzagire umurimo n’umwe uwukoraho, wowe ubwawe, cyangwa umuhungu wawe, cyangwa umukobwa wawe, cyangwa umugaragu wawe, cyangwa umuja wawe, cyangwa amatungo yawe, cyangwa umunyamahanga uri mu marembo yawe; kuko mu minsi itandatu Uwiteka yaremye ijuru n’isi, inyanja n’ibirimo byose, aruhuka ku munsi wa karindwi: ni cyo cyatumye Uwiteka aha umugisha umunsi w’isabato, awweza. Kuva 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”.
Kuŵikamo pamodzi, malamulo awiri a sabataŵa amasonyeza bwino nkhani ya Levitiko makumi awiri ndi asanu ndi Levitiko makumi awiri ndi asanu ndi limodzi. Atasonkhanitsidwa pamodzi, mzere pa mzere, amachitira umboni kuti kwa “masiku asanu ndi limodzi uzigwira ntchito, nachita ntchito yako yonse,” ndipo kwa “zaka zisanu ndi chimodzi uzibzala munda wako, ndi zaka zisanu ndi chimodzi uzidulira munda wako wa mpesa, ndi kusonkhanitsa zipatso zake.” “Koma tsiku lachisanu ndi chiwiri ndilo sabata la Yehova Mulungu wako,” ndipo “chaka lachisanu ndi chiwiri chikhale sabata la mpumulo kwa dziko, sabata la Yehova”.
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.
Ebigambo byombi ebivvuunulwa nga “omusanvu,” mu kiragiro kyonna eky’Isabbiiti, oba nga ye ssabbiiti ey’abantu oba ssabbiiti ey’ettaka, byonna kye kigambo kye kimu eky’Olwebbulaniya ekivvuunulwa nga “emirundi musanvu” mu ssuula ey’amakumi abiri mu mukaaga eya Ebyabaleevi. Ensonga y’essuula ez’amakumi abiri mu ttaano n’ey’amakumi abiri mu mukaaga eza Ebyabaleevi etekeddwawo munda mu tteeka ery’obunnabbi nti olunaku lukiikirira omwaka mu bunnabbi bwa Bayibuli. Ekikulu kyennyini bwe kityo kwe tteeka ery’obunnabbi ery’okwogerwako okusooka.
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.
第一件在這兩章中提到的事，乃是「一日頂一年」的原則。威廉·米勒蒙加百列與其他天使引導，看出利未記中的「七期」乃是二千五百二十年的象徵；這與該兩章的上下文完全相合，而那上下文正是第二十五章開頭五節所陳明的「一日頂一年」的原則。
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.
Igihe umwanditsi wa Ngoma yamenyaga impamvu Babuloni yemerewe kujyana ubwami bwo mu majyepfo bwa Yuda mu bunyage, yavuze ko byari kugira ngo igihugu kibonere isabato yacyo y’ikiruhuko. Ahandi honyine mu Ijambo ry’Imana havugwa ko igihugu kibonera ikiruhuko haboneka mu bice bya makumyabiri na bitanu na makumyabiri na gatandatu bya Abalewi. Imyaka mirongo irindwi Babuloni yategetse nk’ubwami bwa mbere bw’ubuhanuzi bwa Bibiliya, ntigaragaza gusa imyaka y’ikigereranyo inyamaswa yo ku isi yari gutegeka nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ahubwo iyo myaka mirongo irindwi ni isubirwamo ritaziguye ry’“ibihe birindwi” by’umuvumo wa Mose.
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.
Himbeere tumenyi gukwata obunabbi obukiikirirwa mu ssuula omukaaga ezisooka eza Danyeri, kyetaagisa nnyo okumanya nti ekikolimo eky’“ebiseera musanvu,” era n’omukisa ogw’“ebiseera musanvu,” byombi bitundu bya buli emu ku ssuula ezo.
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.
Hĩ ũndũ ũngĩ wa bata no ũrĩa twagĩrĩirwo nĩguo twirikane atĩ mũringo wa inyaanya irinda cia mĩaka irinda ũrĩ na kĩmenyithia kĩa kũhũrĩra mũturi wa jubilii mũthenya wa ikũmi wa mweri wa irinda, na ũcio nĩ Mũthenya wa Kũhũthĩrwo Ithahu. Ũũ ma atĩrĩrĩra “hinda irinda” hamwe na mĩthenya ĩrĩa ngiri ĩigana na magana matatũ ya Danieli gatũku ka inyaanya, mũstari wa ikũmi na inya. O na ningĩ no wa bata kwirikana atĩ mwaka wa kĩũroti nĩ wa mĩthenya magana matatũ na mirongo itandatũ, na rĩrĩa wongerania hamwe mĩthenya magana matatũ na mirongo itandatũ, o hĩndĩ kwa hĩndĩ, nĩ ũndũ wa “hinda irinda,” ũguo ũringana na mĩthenya ngiri magana matatũ na mirongo ĩrĩ na ikũmi.
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.
گۆڕیال کاتێک لە کتێبەکانەوە ژمارەی ئەو ساڵانەی تێگەیشت کە ئیرمیا دیاری کردبوون، دەستی کرد بە نوێژێک کە هەموو ئەو توخم و پێکهاتانە دەگرێتەوەی وەڵامی تەوبە کە وەک پێویست ناسێنراون، ئەگەر گەلی خودا هەرگیز هۆشیان بێتەوە بۆ ئەو ڕاستییەی کە ئەوان لە خاکی دوژمن دڵگیرن. لە کۆتایی نوێژی لاویان بیست و شەشی گۆڕیالدا، جبرائیل دەرکەوت بۆ ئەوەی تێگەیشتن بدات بە گۆڕیال لەو بینینەی کە «بیستبووی»، ئەو بینینەی دوو هەزار و سێ سەد ڕۆژ. جبرائیل دەستی پێکرد بەوەی ئاگاداریی گۆڕیال بکاتەوە کە حەفتا هەفتە بۆ گەلەکەی گۆڕیال «دیاری کراون».
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.
Mashiki makumi saba yameamriwa juu ya watu wako na juu ya mji wako mtakatifu, ili kukomesha uasi, na kufanya mwisho wa dhambi, na kufanya upatanisho kwa ajili ya uovu, na kuleta haki ya milele, na kutia muhuri maono na unabii, na kumtia mafuta Aliye Mtakatifu sana. Danieli 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.
Ekyambo ekihindwirwe nga “ekyasalibwawo” mu lunyiriri olwo kitegeeza “okusalibwako,” era n’olwekyo kitegeeza nti sabiiti nsanvu zaali za kusalibwako okuva mu nnaku enkumi bbiri mu bisatu. Nga kitandikira ku kiragiro eky’okusatu mu 457 BC, abantu ba Danyeri bandibadde n’obudde bwa kukemebwa obwa sabiiti nsanvu ez’obunnabbi. Sabiiti nsanvu ez’obunnabbi zenkana emyaka ebikumi bina mu kyenda. Emyaka ebikumi bina mu kyenda oluvannyuma lw’ekiragiro eky’okusatu, Isiraeri ow’edda yandikubye Siteefano amayinja mu mwaka ogwa 34, era bandyawulebwa ddala ne Katonda.
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.
Ubugwate bwabanjirije ayo mategeko atatu, agaragaza aho imyaka magana ane na mirongo cyenda y’igihe cy’igeragezwa yatangiriye, bwari bumaze imyaka mirongo irindwi. Iyo myaka mirongo irindwi yari iyo gutuma igihugu kiruhuka amasabato yacyo, ayo Isirayeli ya kera itigeze isohoza. Iyo myaka mirongo irindwi y’amasabato y’igihugu yaje kubera imyaka magana ane na mirongo cyenda (cyangwa ibyumweru mirongo irindwi by’imyaka) y’ubugome bwo kwigomeka ku ndahiro ya Mose.
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.
Imyaka magana ane mirongo ine n’icyenda y’ubwigomeke bwo kurwanya isezerano ryo muri Lewi 25 yabyaye imyaka mirongo irindwi y’ubunyage, kugira ngo igihugu kibone kuruhuka kwacyo. Iyo myaka mirongo irindwi y’ubunyage yatumye habaho amateka atatu y’itegeko, yashyizeho ikindi gihe cy’imyaka magana ane mirongo ine n’icyenda cy’igeragezwa ku Bisirayeli ba kera. Bityo rero tubona ibihe bibiri by’igeragezwa, buri kimwe kigizwe n’imyaka magana ane mirongo ine n’icyenda. Ayo mategeko atatu agereranya ubutumwa bw’abamarayika batatu, ubwa mbere bukaba bwarageze mu 1798, ku iherezo ry’uburakari bwa mbere bwa “ibihe birindwi” bwagiriye ubwami bwo mu majyaruguru. Umumarayika wa gatatu yaje nyuma y’imyaka ibihumbi bibiri na magana atatu nyuma y’itegeko rya gatatu, ku wa 22 Ukwakira 1844, ari na bwo “iherezo rya nyuma ry’uburakari” ryageze.
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.
Amakati kumi na sita kati ya mwisho wa ghadhabu ya kwanza na mwisho wa ghadhabu ya mwisho, Yesu aliweka msingi wa hekalu la Wamilleri, na jiwe la msingi lilikuwa ni “nyakati saba.” Jiwe hilo lilipaswa kuwa ama jiwe la msingi (au vinginevyo jiwe la kujikwaza) kwa Uadventista mwanzoni, na ama jiwe kuu la pembeni na jiwe la kilele (au vinginevyo jiwe la kaburi) kwa Uadventista mwishoni. Amri zile tatu zinazowakilisha kuwasili kwa jumbe za malaika watatu katika historia ya 1798 hadi 1844, pia zinawakilisha sura tatu za kwanza za kitabu cha Danieli.
We will begin to consider the first six chapters in the next article.
Sura ya ma artikulu lonso, twapwefya ukubalilila ama chapita yatandiko mutanda.
“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.
“Yo bitabu bya Daniyeli n’Ibyahishuwe nibirusha kurushaho gusobanuka neza, abizera bazagira ubunararibonye bw’idini butandukanye rwose... Ikintu kimwe kizamenyekana rwose mu kwiga Ibyahishuwe ni iki—ko isano iri hagati y’Imana n’ubwoko Bwayo ari iya hafi kandi ihamye.” The Faith I Live By, 345.