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.
Yekoyakimu ye yali ow’olubereberye ku bakabaka basatu abaasembayo ba Yuda, era bwe yawangulwa Abababulooni ne gitandika ebbanga ly’emyaka ensanvu egy’obuddu ery’obwakabaka obw’omu bukiikaddyo. Emyaka eyo ensanvu eraga ebbanga Babulooni, obwakabaka obwasooka mu bunnabbi bwa Bayibuli, lwe yafugira. Mu Isaaya essuula ey’amakumi abiri mu ssatu, Taayi ng’omumalaya yandibadde yerabiddwa okumala emyaka ensanvu egy’ekifaananyi, egyategeerwamu mu bunnabbi okuba ennaku z’omukkabaka omu. Mu bunnabbi bwa Bayibuli, omukkabaka kitegeeza obwakabaka, era ennaku z’obwakabaka obwokka mu bunnabbi bwa Bayibuli obwawera emyaka nsanvu, kwe Babulooni.
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.
Mu kiseera kya byafaayo ekyo, mukyala omwenzi ow’e Ttuulo, akiikirira obufuzi bwa Papa, yandibadde awerabiddwa. Ku nkomerero y’emyaka ensanvu egy’ekifananyi, yandijjukiddwa era n’agenda n’akola obwenzi n’obwakabaka bwonna obw’ensi. Obwenzi bw’omwoyo kwe kubaawo enkolagana etali ya mateeka ey’okugatta ekkanisa n’obuyinza bwa gavumenti. Ku nkomerero y’emyaka ensanvu egy’ekifananyi, obufuzi bwa Papa bwandiyingira mu nkolagana ne Mawanga Amagatte, agayimiririddwa bakabaka bonna ab’ensi be mukyala omwenzi ow’e Ttuulo akola nabo obwenzi ku nkomerero y’emyaka ensanvu egy’ekifananyi. Obwakabaka obufuga mu myaka ensanvu egy’ekifananyi ye Amerika ez’Obumu, ekisolo eky’ensi ekirina ennyanga ebbiri.
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.
Essuula emu okutuuka ku ttaano ez’omu kitabo kya Ddaaniyeri, zimanyisa mu bufunze ebyafaayo by’emyaka nsanvu egy’e Babulooni, era olw’ekyo essuula ezo zikiikirira ebyafaayo by’enyanga zombi ez’ensolo eva mu nsi. Essuula ennya n’ettaano ziraga kabaka asooka n’asembayo ab’e Babulooni, era wamu essuula ezo ebbiri ziraga ebyafaayo by’ensolo eva mu nsi n’enyanga zaayo ebbiri. Okusalirwa omusango kw’enyanga ebbiri, ne kw’ensolo eva mu nsi ye kennyini, kulagirwa mu kusalirwa omusango kw’akabaka ow’olubereberye n’ow’enkomerero. Okusalirwa omusango kwa Nebukadduneeza kwali okumugobebwa okuva mu bantu okumala ‘emirundi musanvu’, ng’abeera ng’ensolo ey’omu nsiko okumala ennaku 2,520 ng’ali ku ssubi n’omusulo gw’eggulu. Okusalirwa omusango kwa Berusazaali kwawandiikibwa ku bbugwe, era ne kikakasibwa nti kye kimu n’ennamba 2,520, bwe kityo ne kulaga nti okusalirwa omusango kw’ensolo eva mu nsi n’enyanga zaayo ebbiri kukiikirirwa ‘emirundi musanvu’ egya Leevitiko 26. Kino kisinziira ku bujulizi bw’abakabaka babiri, era abajulizi abo babiri bakiikirira ow’olubereberye n’ow’enkomerero.
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.
'Emirundi musanvu' kye kijinja eky'okugwira eri Adiventizimu, era ky'ava nga tekikkirizibwa, newankubadde kiriwo obutereevu eri abo abagala okulaba. Lye lifaananyi ly'okusalirwa omusango olw'eggwanga (Babulooni) eryafugira emyaka nsanvu, era ne lifaananyi ly'okusalirwa omusango eri obwakabaka obufugira emyaka nsanvu egy'ekifaananyi. Bwe William Miller yategeeza bwe yategeera 'emirundi musanvu' gya Eby'Abaleevi 26, yakozesa ennaku 2,520 ze Nebukadduneeza yamala ng'abeera ng'ensolo mu Danyeri essuula ey'okuna, ng'omu ku bajulizi b'obunnabbi okuwagira 'emirundi musanvu' gya Eby'Abaleevi 26. 'Emirundi musanvu' kye kijinja ky'omusingi era ate ne kijinja ky'oku ntikko mu Zekkaliya essuula ey'okuna. Yesu, Sister White, Isaaya ne Peetero bakimanyisa nti kye kijinja ekifuuka omutwe gw'ensonda. Ye enjigiriza ey'oku ntikko mu bunabbi bwa Bayibuli, newankubadde mu butuufu tekirabika eri abo abeemanyisa nga babaka ba Malayika ow'okusatu.
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.
Bw’etutandika okwekenneenya essuula mukaaga ezisooka ez’ekitabo kya Danyeri, kikulu nnyo okumanya nti okuva ku ntandikira ddala ‘emirundi musanvu’ kyalagibwa. Yekoyakimu bwe yawangulwa Babulooni, obuddu bw’emyaka nsanvu ne butandika. Ekitabo ky’Ebyafaayo kinnyonnyola lwaki baatwalibwa mu buwaŋŋanguse 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.
Zedekiya yali wa myaka amakumi abiri mu gumu bwe yatandika okufuga, era n’afugira e Yerusaalemi emyaka kkumi n’emu. Era yakola ekibi mu maaso ga Mukama Katonda we, era teyetoowaza mu maaso ga Yeremiya nnabbi eyayogeranga ebiva mu kamwa ka Mukama. Era n’ajeemera kabaka Nebukadduneeza, eyamukaka okulayira eri Katonda; naye yakakanyaza ensingo ye, n’akakanya omutima gwe n’agaana okudda eri Mukama Katonda wa Isirayiri. Ate n’abakulu b’abakabona bonna n’abantu ne basobya nnyo nga bagoberera ebikolwa eby’omuzizo eby’amawanga agatatya Katonda; ne bayonoona ennyumba ya Mukama gye yali yawazizza e Yerusaalemi. Era Mukama Katonda wa bajjajjaabwe n’abatumira okuyita mu babaka be, ng’azuukira ennyo n’abatuma; kubanga yasasira abantu be n’ekifo kye aw’abeera. Naye ne baswala ababaka ba Katonda, ne banyooma ebigambo bye, ne babeerera obubi eri bannabbi be, okutuusa obusungu bwa Mukama lwe bwagolokoka okulumba abantu be, ne tekyabeerawo kuwonyesebwa. Kyeyava abaleetera kabaka w’Abakaludaaya, eyattira abavubuka baabwe n’ekitala mu nnyumba ya kifo kyabwe ekitukuvu, era teyasaasira musajja omuvubuka newaakubadde omuwala, omukadde newaakubadde oyo ayeyongobera olw’obukulu; n’abawa bonna mu mukono gwe. Era ebikozesebwa byonna eby’ennyumba ya Katonda, ebinene n’ebito, n’eby’obugagga eby’ennyumba ya Mukama, n’eby’obugagga bya kabaka n’eby’abakungu be; byonna yabitwalira e Babulooni. Ne basuusa ennyumba ya Katonda, ne bamenya olukomera lwa Yerusaalemi, ne basuusa ennyumba ez’obwa kabaka zonna n’omuliro, ne bazikiriza ebintu byayo ebirungi byonna. Abo abaali bawonye ekitala n’abatwala e Babulooni; gye baali baddu be n’abaana be okutuusa ku kufuga kw’obwakabaka bwa Perusi; okutuukiriza ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya, okutuusa ensi lweyawummulamu Ssabbiiti zaayo; kubanga ng’ettaka bwe lyali matongo, lyawummulanga Ssabbiiti, okutuukiriza emyaka ensanvu. Kale mu mwaka ogusooka ogwa Kuulo kabaka wa Perusi, ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya kiryoke kituukirire, Mukama n’azukukiza omwoyo gwa Kuulo kabaka wa Perusi, n’alangirira mu bwakabaka bwe bwonna, era n’akissa mu kuwandiika, ng’agamba nti, Bw’ati ayogera Kuulo kabaka wa Perusi nti, Obwakabaka bwonna obw’ensi Mukama Katonda ow’eggulu yampadde; era yandagirizza okumuzimbira ennyumba e Yerusaalemi eri mu Yuda. Ani ali mu mmwe ku bantu be bonna? Mukama Katonda we abeere naye, alinnye. 2 Ebyafaayo 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.
Emyaka ensanvu egy’obuddu gyaali g’okutuukiriza ekigambo kya Yeremiya, nti, “okutuusa ettaka lwe lyawummulira Ssabbiiti zaalyo; kubanga okumala obudde bwonna lwe lyabeeranga eryerere, lyakuumanga Ssabbiiti.” Waliwo ekitundu kimu kyokka mu Kigambo kya Katonda, era nga okuggyako olunyiriri lwe tukyogerako mu Ebyawandiikiddwa eby’Emirembe, ekyogerako ku ttaka nga lyawummulira Ssabbiiti zaalyo. Ekitundu ekyo kiri mu Ekitabo ky’Abaleevi, essuula amakumi abiri mu ttaano n’amakumi abiri mu mukaaga. Essuula amakumi abiri mu ttaano liwa ebiragiro ku ngeri y’okukkiriza ettaka okufuna okuwummula kwa Ssabbiiti yaalyo, ate essuula amakumi abiri mu mukaaga limalambulula oluvumo lwa “emirundi musanvu” singa ebiragiro eby’endagaano ebyo tebyagobererwa.
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.
Ekyatuuka ku Yekoyakimu kyalaga entandikwa y’obuddu, eky’omu ku ebyo Danyeri bye yayita ‘omuvumo’ n’ ‘ekirayiro’ kya Musa mu mutwe ogw’omwenda. Danyeri yategeera omuvumo ogw’ ‘emirundi musanvu,’ kubanga mu mutwe ogw’omwenda awa obujulizi nti okuyita mu kusoma kwe obunnabbi bwa Yeremiya obw’emyaka nsanvu, mwe yategeerera omuwendo gw’emyaka abantu ba Katonda gwe baali banaabeeramu mu buddu e Babulooni.
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.
Mu mwaka ogwasooka ogw’obwakabaka bwe nze Danyeri ne ntegeera mu bitabo omuwendo gw’emyaka Mukama gwe yayogera eri Yeremiya nnabbi, nti emyaka ensanvu ginaatuukirizibwa mu kuzikirira kwa Yerusaalemi. Danyeri 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.
Danyeri yategeera emyaka nsanvu ng’asinziira ku bitabo, si mu kitabo kya Yeremiya kyokka. Ekitabo ekirala kye yategeera kyali ebyawandiikibwa bya Musa, kubanga mu kusaba kwe yalaga nti “ekikolimo” ky’emyaka nsanvu egy’obuddu kyali “ekirayiro” kya Musa. Ekigambo ekiri mu Danyeri essuula ey’omwenda, ekivunulwa nga “ekirayiro,” kye kimu n’ekigambo ekivunulwa “emirundi musanvu” mu Levitiko essuula amakumi abiri mu mukaaga. Okutwalibwa kwa Yuda mu buwaŋŋanguse e Babulooni okumala emyaka nsanvu kwali okutuukirizibwa kw’ekikolimo ky’“emirundi musanvu,” newankubadde omusomi w’eddiini yenna ow’omu kiseera kino ayinza okuwakanya. Kyeru ddala nga lunaku, wabula singa oyagala okukiraba.
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.
Awo Mukama n’ayogera eri Musa ku Lusozi Sinai, nti, Yogera eri abaana ba Isirayiri, obagambe nti, Bwe munaayingira mu nsi gye mbawadde, olwo ensi eneewummula Ssabbiiti eri Mukama. Emyaka mukaaga onaasiga mu nnimiro yo, era emyaka mukaaga onaasaliraamu amatabi mu nnimiro y’emizabbibu yo, era onakuŋaanya ebibala byagyo; naye mu mwaka ogw’omusanvu walibaawo Ssabbiiti ey’okuwummula eri ensi, Ssabbiiti ya Mukama: tolisiga mu nnimiro yo, so t’olisaaliramu amatabi mu nnimiro y’emizabbibu yo. Ebirikula byokka okuva ku mpeke ezasigalawo okuva ku mmere gye wakung’aanya tolibikungaanya, so tolikuŋaanya mizabbibu egy’omuzabbibu ogutasaliddwa amatabi; kubanga guli mwaka gw’okuwummula ku nsi. Era Ssabbiiti ey’ensi ejja kubeera mmere gyammwe; ggwe, n’omuddu wo, n’omuddu wo omukazi, n’omukozi gw’osasula, n’omugenyi atuula naawe, era n’ente zo, n’ensolo eziri mu nsi yo, ebivaamu byonna binaaba mmere. Era obalirenga Ssabbiiti musanvu z’emyaka gy’oli, emirundi musanvu gy’emyaka; era ebbanga ly’essasabiiti musanvu z’emyaka linaabanga gy’oli emyaka amakumi ana mu mwenda. Olwo olunaku olw’ekkumi olw’omwezi ogw’omusanvu olifuuwa ekondeere erya Jubiiri; ku lunaku olw’Okutangirirwa mulifuuwa ekondeere mu nsi yammwe yonna. Leviticus 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.
Kikulu okulaba nti mu biragiro eby’okuleka ettaka liwummule, emizungiriro musanvu egy’emyaka mukaaga egy’okukolerako ku ttaka n’omwaka gumu og’okulireka liwummule byeyongeranga okutuusa ku mwaka ogw’amakumi ana mu mwenda, lwe waaweerwanga omwaka ogwa Jjubiri ogwalaga okutuukirizibwa kw’emizungiriro musanvu egy’emyaka musanvu. Eky’ekikulu okulaba kye kino: okufuuwa eŋŋombe ey’omwaka ogwa Jjubiri kwali kugwanira okubeerawo ku Lunaku lw’Okutangirizibwa; bwe lwatandika Olunaku lw’Okutangirizibwa olw’anti-typical nga ku 22 Okitobba 1844, eŋŋombe ya Jjubiri eyayimirira omuzungiriro ogw’ ‘emirundi musanvu’ yali eteekwa okufuuwa mu kiseera ekyo. ‘Emirundi musanvu’ egyatandika bwe baatwala Manase e Babulooni mu 677 BC, gyayimirira emyaka 2,520 egyaggwa ku Lunaku lw’Okutangirizibwa olw’anti-typical. Enkwatagana eno ejja kusubibwa abo bokka abatayagala kulaba. Omuzungiriro ogw’ ‘emirundi musanvu’ gukwatagana n’emyaka 2,300.
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.
Kikulu era okulaba nti mu biragiro by’endagaano ebiri mu enniriri mwenda ezisooka ez’essuula amakumi abiri mu ttaano mu Levitiko, mulimu ekifaananyi ekisinga obuzito eky’enkola y’okubala eya ‘lunaku ku mwaka’ mu Kigambo kya Katonda. Eddiiro ly’ebyengero abaanonyereza ku by’eddiini be basuula okukuumanga ekisibo nga kisinziira ku mwenge gwa Babulooni, lye ligamba nti okusala omusango okw’ ‘emirundi musanvu’ mu ssuula amakumi abiri mu mukaaga, kwe kumanya enkyamu ku makulu g’Olwebbulaniya g’ekigambo ekyahindulwamu ‘emirundi musanvu’. Okugamba okwo si kituufu. Amakulu g’ekigambo mu Lwebbulaniya galimu ddala ensonga ezikiriza okukikozesa mu ngeri ey’eby’ennamba, naye empaka zaabwe ezirimu ensobi, ze bayimiriza ku nsisekko entakyamu nga bwe beefuula abakugu mu grama y’Olwebbulaniya, zibeera za kukyamiza.
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.
Ekibonerezo ekiragibwa nga “emirundi musanvu” mu ssuula amakumi abiri mu mukaaga, kitegeerwa okuva ku mbeera n’omulamwa gw’ekitundu ky’ekiwandiiko, si mu ngeri abamu ku basomi b’eddiini b’ekiseera kino gye bazinguliza Olwebbulaniya. William Miller yafuna eky’okumalirawo kye nga teyeeyambisizza Olwebbulaniya na katono, era okuvumbulirwa kwakkiriza okutegeera kwe ng’okutuufu. Bamalayika baamukulembera mu kutegeera kwe nga basinziira ku mbeera n’omulamwa ogw’omu ssuula mwe muli ekibonerezo eky’ “emirundi musanvu,” si ku Olwebbulaniya.
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.
Mu ssuula amakumi abiri mu ttaano mwe mulambululirwa ebiragiro by’endagaano, ate essuula amakumi abiri mu mukaaga nayo ewa omukisa ogusuubiziddwa olw’okukuuma ebiragiro ebyo by’endagaano, era oluvannyuma ne kulambululwa kye Danyeri ayita ‘okukolimirwa kwa Musa’ olw’okutagondera ebiragiro ebyo.
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.
Omulamwa ogw’okwogerwako wano gwe tteeka ery’okubaliramu olunaku ng’omwaka mu bubaka bw’obunnabbi bwa Baibuli. Ennyiriri ezisooka ez’omu Leevitiko omutwe 25 ziraga nti mu bubaka bw’obunnabbi bwa Baibuli, olunaku luyimirira omwaka. Mu kitabo ky’Okuvayo, Musa alambulula bulungi enkwatagana wakati w’okuwummula kwa Ssabbiiti ku lunaku olw’omusanvu olw’abantu n’ensolo, n’okuwummula kwa Ssabbiiti kw’ettaka mu mwaka ogw’omusanvu.
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.
Emyaka mukaaga onoobibira ku ttaka lyo, era onookuŋŋaanya ebibala byalyo: naye mu mwaka ogw’omusanvu olireke liwummule era litereere; abaavu ab’omu bantu bo balye; era kye balireka ensolo ez’omu nsiko zirirye. Bw’otyo onookolanga n’ennimiro y’emizabbibu yo n’ennimiro y’emizeeyituuni gyo. Ennaku mukaaga onookola omulimu gwo, naye ku lunaku olw’omusanvu onoowummula: ente yo n’endogoyi yo ziwummule, era n’omwana w’omuddu wo omukazi n’omunnaggwanga baddemu amaanyi. Okuva 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.
Mu nniriri ezo ssatu kiboneka nti olunaku olw’okuwummula olw’abantu n’ebisolo lulingana n’omwaka ogw’okuwummuliza ettaka. Mu kitabo ky’Abaleevi essuula amakumi abiri mu ttaano, mu nniriri ttaano ezisooka, tusanga ensengeka y’enjogera efaanana ddala n’ekiragiro ekikwata ku lunaku olw’okuwummula ekiri mu kitabo ky’Okuva essuula amakumi abiri, okuva ku lunyiriri olw’omunaana okutuuka ku lunyiriri olwa kkumi n’olumu.
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.
Era Mukama n’ayogera eri Musa ku Lusozi Sinaayi, n’agamba, Yogera eri abaana ba Isirayiri, obagambe nti, Bwe munaayingira mu nsi gye mbawadde, awo ensi eriwummula Ssabbiiti eri Mukama. Emyaka mukaaga onoosiga ennimiro yo, era emyaka mukaaga onookomola ennimiro y’emiizabbibu gyo, era onookuŋŋaanya ebibala byagyo; naye mu mwaka ogw’omusanvu, ensi eriba n’omuwummulo gwa Ssabbiiti, Ssabbiiti eri Mukama: toosiga nnimiro yo, so tokomola nnimiro y’emiizabbibu gyo. Ebikula byokka ebivudde ku musulo gwo tobi meta, so tokuŋŋaanya zabbibu okuva ku mizabbibu egitakomolwa; kubanga guli mwaka gw’okuwummula eri ensi. Eby’Abaleevi 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.
Jjukira olunaku olwa Ssabbiiti okulukuuma lutukuvu. Mu nnaku mukaaga onookola emirimu gyo gyonna; naye olunaku olw’omusanvu lwe Ssabbiiti ya Mukama Katonda wo: olwo tokola mulimu gwonna, ggwe, newaakubadde mutabani wo newaakubadde muwala wo, omuddu wo omusajja newaakubadde omuddu wo omukazi, wadde ente zo, wadde omugenyi ali mu miryango gyo: kubanga mu nnaku mukaaga Mukama yakola eggulu n’ensi, n’ennyanja, n’ebintu byonna ebiri mu byo, era yawummula olunaku olw’omusanvu: kyenava Mukama yawa omukisa olunaku olwa Ssabbiiti, n’alutukuza. Okuvayo 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”.
Wamu, ebiragiro byombi eby’Essaabbiiti bimanyisa omulamwa oguli mu Leviitiko 25 ne 26. Nga bitwaliddwa wamu, olunyiriri ku nnyiriri, biwa obujulizi nti “mu nnaku mukaaga olikola, era okole emirimu gyo gyonna,” era nti “mu myaka mukaaga onoobiba ensigo mu nnimiro yo, era mu myaka mukaaga onoosalako ennimiro yo ey’emizabbibu, okukuŋŋaanya ebibala byagyo.” “Naye olunaku olw’omusanvu lwe lunaku lw’Essaabbiiti lya Mukama Katonda wo,” era “omwaka ogw’omusanvu gunaabeera Essaabbiiti ey’okuwummulirako eri nsi, Essaabbiiti eri Mukama.”
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 ebivvunulwa nga "ow’omusanvu" mu biragiro byombi ebyo eby’oku Ssabbiiti—oba ku Ssabbiiti y’abantu oba ku Ssabbiiti y’ettaka—biva ku kigambo kye kimu mu Lwebbulaniya, era ekyo kye kimu kye kivvunulwa nga "emirundi musanvu" mu essuula amakumi abiri mu mukaaga mu Kitabo ky’Abaleevi. Omulamwa w’essuula amakumi abiri mu ttaano n’amakumi abiri mu mukaaga mu Kitabo ky’Abaleevi gutekeddwa mu nteekateeka y’etteeka ly’obunnabbi erigamba nti olunaku luyimirira omwaka mu bunnabbi bwa Bayibuli. Era kye kimu mu bukulu n’etteeka ly’obunnabbi ery’okusooka okwogerebwaako.
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.
Ekintu ekisooka okwogerwako mu emitwe gino ebiri kye kyo ensonga y’olunaku ku mwaka. William Miller yakulemberwa Gabuliyeri ne bamalayika abalala okumanya nti “emirundi musanvu” egy’Abaleevi ng’akabonero akiraga emyaka 2,520, era kino kiyenderana ddala n’entegeeza y’emitwe egyo, gye nsonga y’olunaku ku mwaka, nga erambikiddwa mu ebyawandiiko bitaano ebisooka eby’omutwe 25.
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.
Omuwandiisi w’Ebyafaayo bwe yalambulula ensonga lwaki Babulooni yakkirizibwa okutwala obwakabaka obw’amaserengeta bwa Yuda mu buwaŋŋanguse, yagamba nti kyali okukkiriza ettaka liwummule Ssabbiiti zaalyo. Ekifo ekirala kyokka mu Kigambo kya Katonda ekirambika nti ettaka liwummula kiri mu mitwe amakumi abiri mu ttaano n’amakumi abiri mu mukaaga egy’Ekitabo kya Leevitiko. Emyaka nsanvu Babulooni gye yafugira ng’obwakabaka obusooka mu bunabbi bwa Bayibuli, si kulaga kwokka emyaka egy’ekifaananyi mwe ekisolo ekiva mu nsi kyandifugidde ng’obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli, naye emyaka nsanvu gyo gikwata butereevu ku “emirundi musanvu” egy’ekikolimo kya 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.
Bwe tutandika okwekenneenya obunnabbi obwoogerwako mu ssuula mukaaga ezasooka ez'ekitabo kya Danyeri, kikulu nnyo okumanya nti omuvumo gw' "emirundi musanvu," wamu n'omukisa gw' "emirundi musanvu," byombi biri mu 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.
Kikulu era okujjukira nti enteekateeka ey’emirundi musanvu egy’emyaka musanvu ewalangirirwa n’okuvuuma ekkonde erya Yobuli ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu, olwo lwe Lunaku lw’Okutangirirwa ebyonoono. Ekintu kino kigatta “emirundi musanvu” wamu n’ennaku enkumi bbiri n’ebikumi bisatu ez’ekitabo kya Danyeri essuula munaana, olunyiriri olw’ekkumi n’ena. Era kikulu okujjukira nti omwaka ogw’obunnabbi guba gwa nnaku bikumi bisatu mu nkaaga, era bw’ogatta wamu nnaku bikumi bisatu mu nkaaga emirundi “emirundi musanvu” ziwera ennaku enkumi bbiri n’ebikumi bitaano mu amakumi abiri.
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.
Bwe Danyeri yategeera okuyitira mu bitabo omuwendo gw’emyaka Yeremiya gwe yalaga, n’atandika okusaba okwetoloola buli kitundu eky’eddamu ery’okwenenya, ekilambikiddwa nti kye kyetaagisa, singa abantu ba Katonda bazukukira ku mazima nti basibe mu nsi y’omulabe. Ku nkomerero y’okusaba kwa Danyeri okuli mu Ebyo bwe Walagirwa 26, Gabuliyeri n’alabikira Danyeri okumuwa okutegeera kw’ekyolesebwa kye yali ‘awulidde’—ekyolesebwa ky’ennaku 2300. Gabuliyeri n’atandika n’ategeeza Danyeri nti amasabiiti amakumi musanvu ‘gaasalirwawo’ eri abantu ba Danyeri.
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.
Wiiki nsanvu zaatekebwawo ku bantu bo ne ku kibuga kyo ekitukuvu, okumaliriza obujeemu, n'okukomya ebibi, n'okukola okutangiririra olw'obutali butuukirivu, n'okuleeta obutuukirivu obutaggwaawo, n'okukakasa okwolesebwa n'obunnabbi, era n'okufukako amafuta Ekitukuvu Ennyo. Danyeri 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.
Ekigambo ekyavvuunulwa ng’“determined” mu omusoko kitegeeza “okusalibwako”, n’olwekyo kitegeeza nti wiiki ensanvu zaalina okusalibwako okuva ku nnaku enkumi bbiri n’ebikumi bisatu. Ng’okutandisa ku tteeka erya ssatu mu mwaka gwa 457 nga Kristo tannazaalibwa, abantu ba Danyeri baalina okuba n’ wiiki z’obunnabbi ensanvu ez’ekiseera eky’okugezesebwa. Wiiki z’obunnabbi ensanvu z’enkana n’emyaka ebikumi bina mu kyenda. Emyaka ebikumi bina mu kyenda oluvannyuma lw’etteeka erya ssatu, Isirayiri ey’edda banaakuba Stefano amayinja mu mwaka ogwa 34, era banaawawukana 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.
Obuddu obwakulembera ebiragiro bisatu ebiraga entandikwa y’emyaka ebikumi bina mu kyenda egy’ekiseera eky’okugezesebwa, bwali bwa myaka nsanvu. Emyaka egyo ensanvu gyateekebwawo okukkiriza ettaka lifune obuwummulo bwa Ssabbiiti, obwe Isirayiri ey’edda teyatuukiriza. Emyaka nsanvu egy’obuwummulo bwa Ssabbiiti eri ettaka, gyajjawo lwa myaka ebikumi bina mu kyenda (oba wiiki nsanvu z’emyaka) egy’obujeemu eri ekirayiro kya 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.
Emyaka ebikumi bina mu kyenda egy’okujeemera endagaano ey’omu Leevitiko omutwe ogwa amakumi abiri mu ttaano, gyaleeta emyaka nsanvu gy’obuwambe, eri ensi okufuna okuwummula kwayo. Emyaka nsanvu gy’obuwambe ne gireeta ebiragiro bisatu, ebyo ebyateekawo emyaka ebirala ebikumi bina mu kyenda ng’ekiseera eky’okugezesebwa eri Isirayiri ey’edda. Kale tulaba ebiseera bibiri eby’okugezesebwa, buli kimu kya myaka ebikumi bina mu kyenda. Ebiragiro ebisatu bino bifaananyiriza obubaka bwa bamalayika abasatu, ku bwo obwasooka bwatuuka mu 1798, ku nkomerero y’obusungu obwasooka obwa "emirundi musanvu" eri obwakabaka obw’omu bukiikaddyo. Omalayika ow’okusatu yatuuka oluvannyuma lw’emyaka enkumi bbiri mu bikumi bisatu okuva ku kiragiro eky’okusatu, nga October 22, 1844, ekyo kye kiseera we yatuukira ne "enkomerero ey’oluvannyuma y’obusungu".
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.
Mu myaka amakumi ana mu mukaaga wakati w’enkomerero y’obusungu obwasooka n’enkomerero y’obusungu obwasemba, Yesu yasimba omusingi gwa yeekaalu y’Abamillerite, era ejjinja ery’omusingi lyali “emirundi musanvu.” Ejjinja eryo lyandibadde oba ejjinja ery’omusingi (oba ejjinja ery’okukwaza) eri Abadiventisi mu ntandikwa, era oba ejjinja ery’omu mutwe n’ery’okumaliriza (oba ejjinja ly’entaana) eri Abadiventisi mu nkomerero. Ebiragiro bisatu ebiyimiririza okutuuka kw’obubaka bw’abamalayika basatu mu byafaayo eby’omwaka gwa 1798 okutuuka ku 1844, era biyimiririra n’essuula essatu ezasooka ez’ekitabo kya Danyeri.
We will begin to consider the first six chapters in the next article.
Tujja kutandika okwekenneenya ensuula mukaaga ezisooka mu kiwandiiko ekiddako.
“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.
“Bwe ebitabo bya Danyeri n’Okubikkulirwa binaategeerwa obulungi okusinga, abakkiriza bajja kuba n’obumanyirivu bw’eddiini obw’enjawulo ddala... Waliwo ekimu ekiritegeerwa ddala okuva mu kuyiga kw’Okubikkulirwa—nti enkolagana wakati wa Katonda n’abantu be eri ya kumpi era enkakafu.” The Faith I Live By, 345.