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.
I Joiakima no voalohan’ireo mpanjaka telo farany tamin’ny Joda, ary rehefa resin’ny Babyloniana izy dia nanomboka ny fitopolo taona naha-andevo ny fanjakana atsimo. Ireo fitopolo taona ireo no manondro ny fe-potoana izay hanjakan’i Babylona, ilay fanjakana voalohany ao amin’ny faminanian’ny Baiboly. Ao amin’ny Isaia toko faha-roa amby roapolo, ilay vehivavy janga avy any Tyro dia hohadinoina mandritra ny fitopolo taona ara-panoharana izay voafaritra ara-paminaniana ho toy ny andron’ny mpanjaka iray. Ao amin’ny faminanian’ny Baiboly, ny mpanjaka dia fanjakana; ary ny andron’ilay hany fanjakana ao amin’ny faminanian’ny Baiboly izay nahatratra fitopolo taona dia Babylona.
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.
Nandritra izany tantara izany, dia hohadinoina ilay vehivavy janga tao Tyro, izay maneho ny fahefam-papaly. Rehefa tapitra ny fitopolo taona ara-paminaniana, dia hotsarovana izy ka hivoaka handeha hijangajanga amin’ny fanjakana rehetra ambonin’ny tany. Ny fijangajangana ara-panahy dia fifandraisana tsy ara-dalàna vokatry ny firaisan’ny fiangonana sy ny fanjakana. Rehefa tapitra ny fitopolo taona ara-paminaniana, dia hiditra amin’ny fifandraisana amin’ny Firenena Mikambana ny fahefam-papaly, izay asehon’ireo mpanjaka rehetra ijangajangan’ilay vehivavy janga tao Tyro amin’izy ireo amin’ny faran’ny fitopolo taona ara-paminaniana. Ny fanjakana manjaka mandritra ny fitopolo taona ara-paminaniana dia i Etazonia, dia ilay bibidia avy amin’ny tany manana tandroka roa.
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.
Ny toko voalohany ka hatramin’ny fahadimin’ny Daniela dia manoritra ny tantaran’ireo fitopolo taona nanjakan’i Babylona, ka noho izany ireo toko ireo dia maneho ny tantaran’ny tandroka roa an’ilay bibin’ny tany. Ny toko fahefatra sy fahadimy dia manondro ny mpanjaka voalohany sy farany tao Babylona, ary miaraka ireo toko roa ireo no manondro ny tantaran’ilay bibin’ny tany sy ny tandroka roany. Ny fitsarana ny tandroka roa, ary ilay bibin’ny tany mihitsy, dia asehon’ny fitsarana ny mpanjaka voalohany sy ny mpanjaka farany. Ny fitsarana an’i Nebokadnezara dia fandroahana nandritra ny “fotoana fito”, raha mbola niaina tahaka ny bibidia izy nandritra ny enin-jato amby roa arivo sy diman-jato andro teo amin’ny ahitra sy ny ando. Ny fitsarana an’i Belsazara dia nosoratana teo amin’ny rindrina, ary nampitovina tamin’ny isa enin-jato amby roa arivo sy diman-jato, ka izany no manondro fa ny fitsarana ilay bibin’ny tany sy ny tandroka roany dia asehon’ny “fotoana fito” ao amin’ny Levitikosy enina amby roapolo. Miorina amin’ny vavolombelon’ny mpanjaka roa izany, ary ireo vavolombelona roa ireo dia maneho ny voalohany sy ny farany.
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.
Ny “fotoana fito” no vato mahatafintohina ho an’ny Advantisma, ka noho izany dia tsy azo ekena, na dia hita mazava eo aza izany—ho an’ireo izay maniry hahita. Izy no tandindon’ny fitsaran’ny firenena (Babylona) izay nanjaka fito-polo taona, ary tandindon’ny fitsarana ho an’ilay fanjakana izay manjaka fito-polo taona ara-tandindona. Rehefa nanolotra ny fahatakarany ny “fotoana fito” ao amin’ny Levitikosy faha-enina amby roapolo i William Miller, dia nampiasa ny roa arivo sy dimy hetsy sy roapolo andron’i Nebokadnezara niainany tahaka ny biby ao amin’ny Daniela toko faha-efatra izy ho iray amin’ireo vavolombelona ara-paminaniana hanohana ny “fotoana fito” ao amin’ny Levitikosy faha-enina amby roapolo. Ny “fotoana fito” no sady vato fanorenana no vatofehizoro ao amin’ny Zakaria toko faha-efatra. Jesosy, Rahavavy White, Isaia ary Petera no manondro azy ho ilay vato izay tonga lohan’ny zorony. Izy no foto-pampianarana manome satroboninahitra ny faminanian’ny Baiboly, na dia saiky tsy hitan’ireo izay milaza ho iraky ny anjely fahatelo aza.
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.
Rehefa manomboka mandinika ireo toko enina voalohany amin’ny bokin’i Daniela isika, dia zava-dehibe ny mahatsapa fa hatrany am-piandohana indrindra no amaritana ilay “fotoana fito.” Rehefa naongan’i Babylona i Joiakima, dia nanomboka ny fahababoana naharitra fitopolo taona. Ny bokin’ny Tantara dia manazava ny antony nanaovana azy ireo ho babo nandritra ny fitopolo taona.
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.
I Zedekia dia iraika amby roa-polo taona, raha vao nanomboka nanjaka izy, ary iraika ambin’ny folo taona no nanjakany tany Jerosalema. Ary nanao izay ratsy teo imason’i Jehovah Andriamaniny izy, ka tsy nanetry tena teo anatrehan’i Jeremia mpaminany, izay niteny avy tamin’ny vavan’i Jehovah. Ary izy koa dia nikomy tamin’i Nebokadnezara mpanjaka, izay nampianiana azy tamin’Andriamanitra; nefa nanamafy ny hatony izy ka nanamafy ny fony tsy hiverina amin’i Jehovah, Andriamanitry ny Isiraely. Ary koa ny lehiben’ny mpisorona rehetra mbamin’ny vahoaka dia nandika lalàna fatratra araka ny fahavetavetana rehetra fanaon’ny jentilisa; ka nandoto ny tranon’i Jehovah, izay efa nohamasininy tany Jerosalema. Ary Jehovah, Andriamanitry ny razany, dia naniraka tany aminy tamin’ny alalan’ny irany, ka nifoha maraina koa naniraka hatrany, satria nangoraka ny vahoakany sy ny fonenany Izy; nefa naneso ny irak’Andriamanitra ireo, sy nanamavo ny teniny, ary nanararaotra ny mpaminaniny, mandra-pahalehiben’ny fahatezeran’i Jehovah tamin’ny vahoakany, ka tsy nisy fanafody intsony. Koa dia nentiny nihatra taminy ny mpanjakan’ny Kaldeana, izay namono ny zatovony tamin’ny sabatra tao an-tranon’ny fitoerany masina, ary tsy nangoraka na zatovo lahy na virijina, na antitra na izay efa miondrika noho ny fahanterana; izy rehetra dia natolony teo an-tànany avokoa. Ary ny fanaka rehetra tao an-tranon’Andriamanitra, na ny lehibe na ny madinika, mbamin’ny rakitry ny tranon’i Jehovah, sy ny rakitry ny mpanjaka ary ny an’ny lehibeny, dia nentiny ho any Babylona avokoa ireo rehetra ireo. Ary nodorany ny tranon’Andriamanitra, noravany ny mandan’i Jerosalema, nodorany tamin’ny afo ny lapa rehetra tao, ary nopotehiny ny fanaka tsara rehetra tao. Ary izay afa-nandositra tamin’ny sabatra dia nentiny ho babo tany Babylona; ary tany izy ireo dia tonga mpanompony sy mpanompon’ny zanany mandra-panapahan’ny fanjakan’i Persia; mba hahatanteraka ny tenin’i Jehovah tamin’ny vavan’i Jeremia, mandra-pahafaly ny tany tamin’ny Sabatany; fa raha mbola lao izy dia nitandrina Sabata, mandra-pahatanteraky ny fito-polo taona. Ary tamin’ny taona voalohany nanjakan’i Kyrosy, mpanjakan’i Persia, mba hahatanteraka ny tenin’i Jehovah izay nolazaina tamin’ny vavan’i Jeremia, dia nanaitra ny fanahin’i Kyrosy, mpanjakan’i Persia, Jehovah, ka dia nanao fanambarana eran’ny fanjakany rehetra izy sady nosoratany koa izany hoe: Izao no lazain’i Kyrosy, mpanjakan’i Persia: Ny fanjakana rehetra ambonin’ny tany dia nomen’i Jehovah, Andriamanitry ny lanitra, ahy; ary Izy no nandidy ahy hanorina trano ho Azy any Jerosalema, izay any Joda. Iza moa aminareo rehetra no isan’ny vahoakany? Jehovah Andriamaniny anie homba azy, ary aoka hiakatra izy. 2 Tantara 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.
Ny fitopolo taona nanaovana fanandevozana dia mba hahatanteraka ny tenin’i Jeremia hoe: “mandra-pahafin’ny tany ny Sabatany, fa raha mbola lao izy dia nitandrina Sabata.” Tsy misy afa-tsy andalan-teny iray ao amin’ny Tenin’Andriamanitra, ankoatra ilay andininy ao amin’ny Tantara izay tononintsika, izay milaza ny amin’ny tany “mankafy” ny Sabatany. Ao amin’ny Levitikosy toko faha-dimy amby roapolo sy faha-enina amby roapolo izany andalan-teny izany. Ny toko faha-dimy amby roapolo no manome ny toromarika momba ny fomba hamelana ny tany hankafy ny fitsaharany amin’ny Sabata, ary ny toko faha-enina amby roapolo no manoritra ny ozona “impito heny” raha tsy narahina ireo torolàlan’ny fanekena ireo.
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.
Ny anjara nanjo an’i Jehoiakima no nanamarika ny fiandohan’ny fahababoana, izay singa iray amin’izay nantsoin’i Daniela hoe ny “ozona” sy ny “fianianana” an’i Mosesy ao amin’ny toko fahasivy. Takatr’i Daniela ny ozon’ny “impito”, fa izy no manambara ao amin’ny toko fahasivy fa tamin’ny alalan’ny fandalinany ny faminanian’i Jeremia momba ny fitopolo taona no nahalalany ny isan’ny taona izay hanandevozan’ny vahoakan’Andriamanitra any Babylona.
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.
Tamin’ny taona voalohany nanjakany dia izaho Daniela nahalala tamin’ny boky ny isan’ny taona izay nihavian’ny tenin’i Jehovah tamin’i Jeremia mpaminany, fa hahatanteraka fitopolo taona amin’ny faharavan’i Jerosalema Izy. Daniela 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.
Takatr’i Daniela ny fitopolo taona “tamin’ny alalan’ny boky”, fa tsy ny bokin’i Jeremia ihany. Ny boky hafa izay takany dia ny soratr’i Mosesy, satria ao amin’ny fivavahany dia amantarany fa ny “ozona” tamin’ny fitopolo taona naha-andevo dia ilay “fianianana” nataon’i Mosesy. Ny teny ao amin’ny Daniela toko fahasivy, izay adika hoe “fianianana”, dia ilay teny ihany izay adika hoe “impito” ao amin’ny Levitikosy enina amby roa-polo. Ny fahababoan’i Joda tany Babylona nandritra ny fitopolo taona dia fahatanterahan’ny ozon’ny “impito”, na dia eo aza izay mety tohanan’ny teolojiana maoderina rehetra. Mazava tahaka ny antoandro izany, saingy ho an’izay vonona hahita ihany.
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.
Ary niteny tamin’i Mosesy teo an-tendrombohitra Sinay Jehovah ka nanao hoe: Mitenena amin’ny Zanak’Isiraely, ka lazao aminy hoe: Raha tonga any amin’ny tany izay homeko anareo ianareo, dia hitandrina Sabata ho an’i Jehovah ny tany. Enin-taona no hamafazanao ny taninao, ary enin-taona no handrantsananao ny tanimboalobokao sy hanangonanao ny vokatra avy aminy; fa amin’ny taona fahafito dia hisy sabatan’ny fitsaharana ho an’ny tany, dia sabata ho an’i Jehovah; aza mamafy ny taninao, ary aza mandrantsana ny tanimboalobokao. Izay maniry ho azy avy amin’ny taom-pijinjanao dia aza jinjanao, ary ny voaloboky ny voaloboka tsy voarantsananao aza angoninao; fa taona fitsaharana ho an’ny tany izany. Ary ny sabatan’ny tany dia ho fihinanareo; ho anao sy ny ankizilahinao sy ny ankizivavinao sy ny mpikarama aminao ary ny vahiny mitoetra eo aminao, ary ho an’ny bibinao fiompy sy ny bibidia izay ao amin’ny taninao, dia ho fihinana ny vokatra rehetra avy aminy. Ary manisà sabatan’ny taona fito ho anao, dia impito ny fito taona; ka ny fe-potoan’ny sabatan’ny taona fito dia ho aminao sivy amby efa-polo taona. Dia ampitsonio ny trompetra amin’ny Jobily amin’ny andro fahafolon’ny volana fahafito; amin’ny Andro Fanavotana no hampanenoanareo ny trompetra manerana ny taninareo rehetra. Levitikosy 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.
Zava-dehibe ny mahita fa, ao amin’ny toromarika momba ny famelana ny tany hiala sasatra, ireo tsingerina fito misy enin-taona iasana ny tany sy herintaona avela hiala sasatra dia mitohy mandra-pahatongan’ny taona fahasivy amby efapolo, izay nisian’ny jobily nanamarika ny fahatanterahan’ny tsingerina fito misy fito taona. Ny hevi-dehibe indrindra tokony ho hita dia izao: ny fanenoana ny trompetran’ny jobily dia tsy maintsy natao tamin’ny Andron’ny Fanavotana, ka izany no manamarika fa, rehefa nanomboka tamin’ny 22 Oktobra 1844 ny Andron’ny Fanavotana tandindona tanteraka, dia tokony ho naneno tamin’izay ny trompetran’ny jobily izay naneho ny tsingerin’ny “impito.” Ny “impito” izay nanomboka rehefa nentina ho babo tany Babylona Manase tamin’ny 677 tal. J.K., dia maneho roa arivo diman-jato sy roapolo taona izay nifarana tamin’ny Andron’ny Fanavotana tandindona tanteraka. Ireo izay tsy mety hahita ihany no tsy hahatsikaritra io fifandraisana io. Ny tsingerin’ny “impito” dia mifandray amin’ireo telo arivo sy roanjato taona.
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.
Zava-dehibe koa ny mahita fa ao anatin’ny toromarika momba ny fanekena ao amin’ireo andininy sivy voalohany ao amin’ny Levitikosy dimy amby roapolo no ahitana ny fanoharana lalina indrindra momba ny fitsipiky ny andro ho taona iray ao amin’ny Tenin’Andriamanitra. Ny lovia feno angano aroson’ireo teolojiana mba hitazonana ny andian’ondry ho mamo amin’ny divain’i Babylona dia izao: fa ny fitsarana momba ny “impito” ao amin’ny toko faha-enina amby roapolo dia vokatry ny tsy fahazoana marina ny hevitry ny teny hebreo nadika hoe “impito”. Tsy marina izany fanambarana izany. Ny hevitry ny teny hebreo dia tena ahitana tanteraka ao anatin’ny famaritana azy ny antony manamarina ny fampiharana azy amin’ny endrika ara-isa; nefa ny hevitra dison’izy ireo, izay tohanany amin’ny foto-kevitra diso lalana miorina amin’ny filazany ny tenany ho manam-pahaizana amin’ny fitsipi-pitenenana hebreo, dia hevitra fampiviliana fotsiny ihany.
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.
Ang paghukom nga gihulagway ingong “pito ka mga panahon” sa kapitulo baynte-sais, maila pinaagi sa konteksto sa maong teksto, dili pinaagi sa pipila ka mga teologo sa karong panahona nga nagliko sa pinulongang Hebreohanon. Si William Miller naghimo sa iyang konklusyon nga walay bisan unsang paghisgot sa pinulongang Hebreohanon, ug ang inspirasyon nagpamatuod nga husto ang iyang pagsabot. Ang mga manulonda naggiya sa iyang pagsabot pinasikad sa konteksto sa kapitulo diin nahimutang ang paghukom sa “pito ka mga panahon,” dili pinasikad sa pinulongang Hebreohanon.
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.
Ny tontolon-kevitry ny toko faha-dimy amby roapolo dia eo amin’izay amaritana ireo toromarika ao amin’ny fanekena; ary ny toko faha-enina amby roapolo kosa avy eo dia manome ny fitahiana nampanantenaina noho ny fitandremana ireo torolalana ao amin’ny fanekena, ary aorian’izany dia manondro izay antsoin’i Daniela hoe “ny ozon’i Mosesy” noho ny tsy fankatoavana ireo toromarika ireo.
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.
Ny foto-kevitra resahina eto dia ny lohahevitry ny fitsipiky ny andro iray ho taona iray ao amin’ny faminaniana ao amin’ny Baiboly. Ireo andininy voalohany ao amin’ny Levitikosy dimy amby roapolo ireo dia manambara fa, ao amin’ny faminaniana ao amin’ny Baiboly, ny andro iray dia maneho taona iray. Ao amin’ny bokin’ny Eksodosy, i Mosesy dia manazava mazava tsara ny fifandraisan’ny fitsaharana sabata amin’ny andro fahafito ho an’ny olona sy ny biby, ary ny fitsaharana sabata amin’ny taona fahafito ho an’ny tany.
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.
Ary mandritra ny enin-taona no hamafazanao ny taninao sy hanangonanao ny vokatra avy aminy; fa amin’ny taona fahafito kosa dia avelao hiala sasatra sy handry tsy hokitihina izy, mba hihinanan’ny mahantran’ny firenenao; ary izay sisa avelany dia hohanin’ny biby any an-tsaha. Toy izany koa no hataonao amin’ny tanimboalobokao sy amin’ny tanin’olivanao. Enina andro no hanaovanao ny asanao, fa amin’ny andro fahafito dia hiala sasatra ianao, mba hahazo hiala sasatra ny ombinao sy ny borikinao, ary mba hahavelombolo ny zanaky ny ankizivavinao sy ny vahiny. Eksodosy 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.
Ao anatin’ireo andininy telo ireo dia azo fantarina fa ny andro fitsaharana ho an’ny olona sy ny biby dia mitovy amin’ny taona fitsaharana ho an’ny tany. Ao amin’ny Levitikosy toko faha-dimy amby roapolo, ao amin’ireo andininy dimy voalohany, dia hitantsika ny firafitry ny fitsipi-pitenenana mitovy tanteraka amin’ny didin’ny Sabata ao amin’ny Eksodosy toko faha-roapolo, andininy faha-valo ka hatramin’ny faha-iraika ambin’ny folo.
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.
Ary ny TOMPO niteny tamin’i Mosesy teo an-tendrombohitra Sinay ka nanao hoe: Mitenena amin’ny Zanak’Isiraely, ka lazao aminy hoe: Raha tonga any amin’ny tany izay omeko anareo hianareo, dia hitandrina Sabata ho an’i Jehovah ny tany. Enin-taona no hamafazanao ny taninao, ary enin-taona no handrantsananao ny tanim-boalobokao sy hanangonanao ny vokatra aminy; fa amin’ny taona fahafito dia ho Sabatan’ny fitsaharana ho an’ny tany izany, dia Sabata ho an’i Jehovah; ny taninao aza tsy hafafinao, ary ny tanim-boalobokao tsy handrantsananao. Izay mitsimoka ho azy amin’ny vokatrao dia tsy hojinjainao, ary ny voaloboky ny tanim-boalobokao tsy voarantsana dia tsy hangoninao; fa taona fitsaharana ho an’ny tany izany. Levitikosy 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.
Tsarovy ny andro Sabata mba hanamasina azy. Henemana no hiasanao sy hanaovanao ny raharahanao rehetra; fa ny andro fahafito dia Sabatan’i Jehovah Andriamanitrao; amin’izany andro izany dia aza manao raharaha akory ianao, na ny zanakao lahy, na ny zanakao vavy, na ny ankizilahinao, na ny ankizivavinao, na ny biby fiompinao, na ny vahininao izay ao anatin’ny vavahadinao; fa henemana no nanaovan’i Jehovah ny lanitra sy ny tany, ny ranomasina sy izay rehetra ao aminy, ary nitsahatra Izy tamin’ny andro fahafito; koa izany no nitahian’i Jehovah ny andro Sabata sy nanamasinany azy. Eksodosy 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”.
Miaraka ireo didy roa momba ny Sabata no manondro ny tontolon-kevitry ny Levitikosy toko faha-dimy amby roapolo sy faha-enina amby roapolo. Rehefa atambatra andalana manaraka andalana izy ireo, dia mijoro ho vavolombelona fa “enina andro no hiasanao sy hanaovanao ny raharahanao rehetra,” ary “enina taona no hamafazanao ny taninao, ary enina taona no handrantsananao ny tanim-boalobokao sy hanangonanao ny vokany.” “Fa ny andro fahafito dia Sabatan’i Jehovah Andriamanitrao,” ary “ny taona fahafito dia ho sabata fitsaharana ho an’ny tany, dia sabata ho an’i Jehovah”.
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.
Ny teny roa samy nadika hoe “fahafito,” na amin’iza na amin’iza amin’ireo didy momba ny Sabata, na ny Sabata ho an’ny olona izany na ny Sabata ho an’ny tany, dia ilay teny hebreo iray ihany izay nadika hoe “impito” ao amin’ny toko faha-enina amby roapolon’ny Levitikosy. Ny tontolon-kevitry ny toko faha-dimy amby roapolo sy faha-enina amby roapolon’ny Levitikosy dia miorina ao anatin’ilay fitsipika ara-paminaniana fa ny andro iray dia maneho taona iray ao amin’ny faminanian’ny Baiboly. Toy izany koa ny maha-zava-dehibe ny fitsipika ara-paminaniana momba ny filazana voalohany.
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.
Ny zavatra voalohany voalaza ao amin’ireo toko roa ireo dia ny fitsipika hoe andro iray ho taona iray. Notarihin’i Gabriela sy ny anjely hafa i William Miller hamantatra fa ny “fotoana fito” ao amin’ny Levitikosy dia tandindon’ny roa arivo sy dimy hetsy sy roapolo taona, ary mifanaraka tanteraka amin’ny tontolon-kevitry ny toko izany, dia ilay fitsipika hoe andro iray ho taona iray izay aseho ao amin’ireo andininy dimy voalohany amin’ny toko faha-dimy amby roapolo.
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.
Rehefa nanondro ny antony namelana an’i Babylona hitondra ny fanjakan’i Joda atsimo ho amin’ny fahababoana ny mpanoratra ny Tantara, dia nilaza izy fa mba hahafahan’ny tany mankafy ny fitsaharan’ny Sabatany izany. Ny toerana tokana hafa ao amin’ny Tenin’Andriamanitra izay ilazana fa mankafy fitsaharana ny tany dia hita ao amin’ny toko fahadimy amby roapolo sy fahenina amby roapolo ao amin’ny Levitikosy. Ny fitopolo taona nanjakan’i Babylona amin’ny maha-fanjakana voalohany ao amin’ny faminanian’ny Baiboly azy dia tsy manolotra fotsiny ireo taona ara-tandindona izay hanjakan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, fa ireo fitopolo taona ireo koa dia fanondroana mivantana ny “impito” amin’ny ozon’i Mosesy.
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.
Rehefa manomboka mandinika ny faminaniana aseho ao amin’ny toko enina voalohany amin’i Daniela isika, dia tena ilaina ny mahafantatra fa ny ozon’ny “impito,” ary koa ny fitahian’ny “impito,” dia singa iray ao amin’ny tsirairay amin’ireo toko ireo.
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.
Zava-dehibe koa ny mahatsiaro fa ny tsingerin’ny tsingerina fito misy fito taona dia asiana marika amin’ny fitsofana ny trompetran’ny jobily amin’ny andro fahafolon’ny volana fahafito, izay Andro Fanavotana. Io zava-misy io dia mampifamatotra ny “fotoana fito” amin’ireo roa arivo sy telon-jato andro ao amin’ny Daniela toko faha-valo, andininy faha-efatra ambin’ny folo. Zava-dehibe koa ny mahatsiaro fa ny taona ara-paminaniana dia telon-jato sy enimpolo andro, ary raha atambatra imbetsaka ny telon-jato sy enimpolo andro ho an’ny “fotoana fito” dia mitovy amin’ny roa arivo sy diman-jato ary roapolo andro izany.
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.
Rehefa takatr’i Daniela tamin’ny boky ny isan’ny taona izay efa nofaritan’i Jeremia, dia nanomboka vavaka iray izy izay mandray ny singa rehetra amin’ny valin-kafatra amin’ny fibebahana izay aseho fa ilaina, raha mba mifoha amin’ny zava-misy ny olon’Andriamanitra ka mahatsapa fa babo any amin’ny tanin’ny fahavalo izy. Tamin’ny faran’ny vavak’i Daniela momba ny Levitikosy toko faha-enina amby roapolo, dia niseho Gabriela mba hanome an’i Daniela fahalalana ny amin’ilay fahitana izay efa “reny”, dia ny fahitana momba ny roa arivo sy telon-jato andro. Nanomboka i Gabriela tamin’ny filazana tamin’i Daniela fa fito-polo herinandro no “voatendry” ho an’ny olon’i Daniela.
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.
Herinandro fitopolo no voatendry ho amin’ny firenenao sy ho amin’ny tanànao masina, hamitana ny fandikan-dalàna, sy hampitsahatra ny ota, sy hanao fanavotana noho ny heloka, sy hampiditra fahamarinana mandrakizay, sy hanisy tombo-kase ny fahitana sy ny faminaniana, ary hanosotra ny Iray Masina Indrindra. Daniela 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.
Ny teny nadika hoe “voatendry” ao amin’ilay andininy dia midika hoe “voakapa”, ka noho izany dia midika fa fito-polo herinandro no hokapaina hiala amin’ireo roa arivo sy telon-jato andro. Manomboka amin’ilay didy fahatelo tamin’ny 457 tal. J.K., ny vahoakan’i Daniela dia hanana fito-polo herinandro ara-paminaniana ho fotoam-pitsapana. Ny fito-polo herinandro ara-paminaniana dia mitovy amin’ny efajato sy sivifolo taona. Efajato sy sivifolo taona aorian’ilay didy fahatelo, ny Isiraely fahiny dia hitora-bato an’i Stefana tamin’ny taona 34, ary ho voasara-panambadiana tanteraka amin’Andriamanitra izy ireo.
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.
Ny fahababoana izay nialoha ireo didy telo, izay mamaritra ny fiandohan’ireo efajato sy sivifolo taona amin’ny fotoam-pitsapana, dia naharitra fitopolo taona. Ireo fitopolo taona ireo dia natao mba hahafahan’ny tany mankafy ireo fitsaharana amin’ny Sabata izay tsy notanterahin’i Isiraely fahiny velively. Ny fitopolo taona fitsaharana amin’ny Sabata ho an’ny tany dia tonga noho ny efajato sy sivifolo taona (na fitopolo herinandron-taona) nikomiana tamin’ny fianianan’i Mosesy.
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.
Ny fikomiana nandritra ny efajato sy sivifolo taona nanohitra ny fanekena ao amin’ny Levitikosy dimy amby roapolo no niteraka fitondrana ho babo nandritra ny fito-polo taona, mba hahafahan’ny tany mankafy ny fitsaharany. Ny fito-polo taona naha-babo dia nitarika ho amin’ny didy telo, izay nanamarika efajato sy sivifolo taona hafa indray ho fotoam-pitsapana ho an’ny Isiraely fahiny. Koa hitantsika àry fa misy fotoam-pitsapana roa, samy efajato sy sivifolo taona avy. Ireo didy telo ireo dia tandindon’ny hafatry ny anjely telo, ka ny voalohany tamin’ireo dia tonga tamin’ny 1798, tamin’ny faran’ny fahatezerana voalohany tamin’ny “impito” namely ny fanjakana avaratra. Ny anjely fahatelo dia tonga roa arivo sy telon-jato taona taorian’ny didy fahatelo, tamin’ny 22 Oktobra 1844, izay fotoana nahatongavan’ny “faran’ny farany amin’ny fahatezerana” koa.
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.
Nandritra ireo enina amby efapolo taona teo anelanelan’ny fiafaran’ny fahatezerana voalohany sy ny fiafaran’ny fahatezerana farany, dia Jesosy no nametraka ny fototry ny tempolin’ny Millerita, ary ny vato fehizoro tamin’izany fototra izany dia ny “impito.” Io vato io dia natao ho vato fanorenana (na koa vato mahasolafaka) ho an’ny Advantisma tany am-piandohana, ary ho vato fehizoro sy vato famaranana ambony indrindra (na koa vato fasana) ho an’ny Advantisma amin’ny farany. Ireo didy telo izay maneho ny fahatongavan’ny hafatry ny anjely telo ao amin’ny tantaran’ny 1798 ka hatramin’ny 1844, dia maneho koa ny toko telo voalohany ao amin’ny bokin’i Daniela.
We will begin to consider the first six chapters in the next article.
Ao amin’ny lahatsoratra manaraka no hanombohantsika handinika ireo toko enina voalohany.
“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.
“Rehefa takatra tsara kokoa ny bokin’i Daniela sy ny Apokalypsy, dia hanana fanandramam-pivavahana hafa tanteraka ny mpino... Zavatra iray no ho azo antoka fa ho takatra avy amin’ny fianarana ny Apokalypsy—dia ny fifandraisana misy eo amin’Andriamanitra sy ny vahoakany dia akaiky sy mazava tsara.” The Faith I Live By, 345.