Jehoiakim was the first of the last three kings of Judah, and when he was conquered by the Babylonians the seventy years of slavery for the southern kingdom began. Those seventy years identify the period of time that Babylon, the first kingdom of Bible prophecy would reign. In Isaiah chapter twenty-three, the whore of Tyre would be forgotten for seventy symbolic years that were prophetically identified as the days of one king. In Bible prophecy a king is a kingdom, and the days of the only kingdom of Bible prophecy which amounted to seventy years, was Babylon.
Yoyakim téh nu kahiji tina tilu raja panungtungan Yuda, sarta nalika anjeunna ditaklukkeun ku urang Babul, mimiti lah mangsa tujuh puluh taun perbudakan pikeun karajaan kidul. Tujuh puluh taun éta nandakeun kurun waktu pamaréntahan Babul, karajaan kahiji dina nubuat Alkitab. Dina Yesaya pasal dua puluh tilu, awéwé palacuran ti Tirus bakal dipopohokeun salila tujuh puluh taun simbolis anu sacara nubuatan diidentipikasikeun minangka poé-poé hiji raja. Dina nubuat Alkitab, hiji raja téh hiji karajaan, sarta poé-poé hiji-hijina karajaan dina nubuat Alkitab anu jumlahna nepi ka tujuh puluh taun téh nya éta Babul.
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.
Salila mangsa sajarah éta, palacur Tirus, anu ngagambarkeun kapapaan, bakal dipopohokeun. Dina ahir tujuh puluh taun simbolis éta, manéhna bakal diinget deui tuluy maju sarta ngalakukeun zinah jeung sakabéh karajaan di bumi. Zinah rohani nyaéta hubungan anu teu sah tina gabungan garéja jeung nagara. Dina ahir tujuh puluh taun simbolis éta, kapapaan bakal asup kana hiji hubungan jeung Perserikatan Bangsa-Bangsa, anu diwakilan ku sakabéh raja anu jeung maranéhna palacur Tirus ngalakukeun zinah dina ahir tujuh puluh taun simbolis éta. Karajaan anu maréntah salila tujuh puluh taun simbolis éta nyaéta Amérika Serikat, sato bumi nu boga dua tanduk.
Daniel chapters one through five, outline the history of Babylon’s seventy years, and therefore those chapters represent the history of both horns of the earth beast. Chapters four and five identify Babylon’s first and last kings, and together those two chapters identify the history of the earth beast and its two horns. The judgment of the two horns, and the earth beast itself is represented by the judgment of the first king and the last king. Nebuchadnezzar’s judgment was banishment for “seven times,” while he lived as a wild beast for twenty-five hundred and twenty days off the grass and dew. Belshazzar’s judgment was written on the wall, and equated to the number twenty-five hundred and twenty, thus identifying that the judgment of the earth beast and its two horns is represented by the “seven times” of Leviticus twenty-six. This is based on the witness of two kings, and the two witnesses represent the first and the last.
Daniel pasal hiji nepi ka lima ngagambarkeun sajarah tujuh puluh taun Babul, ku sabab eta pasal-pasal éta ngawakilan sajarah duanana tanduk tina sato galak bumi. Pasal opat jeung lima nangtukeun raja kahiji jeung raja panungtung Babul, sarta ku babarengan éta dua pasal nangtukeun sajarah sato galak bumi jeung dua tandukna. Pangadilan kana dua tanduk éta, kitu deui kana sato galak bumi sorangan, diwakilan ku pangadilan kana raja kahiji jeung raja panungtung. Pangadilan Nebukadnesar nyaéta pangasingan salila “tujuh masa,” nalika anjeunna hirup saperti sato galak liar salila dua rébu lima ratus dua puluh poé ku dahar jukut jeung ku kasiram ku embun. Pangadilan Belsyasar dituliskeun dina témbok, sarta disaruakeun jeung angka dua rébu lima ratus dua puluh, ku kituna netelakeun yén pangadilan kana sato galak bumi jeung dua tandukna diwakilan ku “tujuh masa” dina Imamat dua puluh genep. Ieu dumasar kana kasaksian dua raja, sarta dua saksi éta ngawakilan anu kahiji jeung anu panungtung.
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.
“tujuh mangsa” teh mangrupakeun batu panghalang pikeun Adventisme, ku sabab éta teu bisa diaku, sanajan écés aya di dinya—pikeun maranéh anu hayang ningali. Ieu téh lambang panghukuman ka bangsa (Babilon) anu maréntah salila tujuh puluh taun, jeung lambang panghukuman pikeun karajaan anu maréntah salila tujuh puluh taun simbolis. Nalika William Miller ngedalkeun pamahamanana ngeunaan “tujuh mangsa” dina Imamat dua puluh genep, anjeunna ngagunakeun dua rébu lima ratus dua puluh poé hirupna Nebukadnesar salaku sato galak dina Daniel pasal opat minangka salah sahiji saksi nubuat pikeun ngadukung “tujuh mangsa” dina Imamat dua puluh genep. “tujuh mangsa” téh sakaligus batu pondasi jeung batu puncak dina Zakharia pasal opat. Isa Al Masih, Sister White, Yesaya, jeung Petrus ngaidentipikasi éta minangka batu anu jadi hulu juru. Ieu téh doktrin makuta tina nubuat Kitab Suci, sanajan dasarna teu katempo ku maranéh anu ngaku dirina minangka para utusan malaikat katilu.
As we begin to consider the first six chapters of the book of Daniel, it is important to recognize that from the very outset the “seven times” is identified. When Jehoiakim was overthrown by Babylon, the captivity of seventy-years began. The book of Chronicles explains why they were taken captive for seventy years.
Nalika urang mimiti mertimbangkeun genep pasal kahiji tina kitab Daniel, penting pikeun nyadar yén ti saprak awal pisan “tujuh mangsa” geus diidéntifikasi. Nalika Yoyakim digulingkeun ku Babul, pangbuangan salila tujuh puluh taun mimiti lumangsung. Kitab Tawarikh nerangkeun naha maranéhna dibawa kana pangbuangan salila tujuh puluh taun.
Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. And he did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem. And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:11–23.
Sedekia yuswa dua puluh hiji taun nalika mimiti marentah, sarta marentah sabelas taun di Yerusalem. Jeung anjeunna ngalakonan naon anu jahat dina paningal PANGERAN Allahna, sarta henteu ngarendahkeun dirina di payuneun Nabi Yeremia anu nyarita tina sungut PANGERAN. Anjeunna ogé murtad ngalawan Raja Nebukadnesar, anu geus ngadamel anjeunna sumpah demi Allah; tapi anjeunna ngabeubeutkeun beuheungna, sarta ngaketkeun haténa supaya henteu malik ka PANGERAN, Allah Israil. Leuwih ti éta, sakumna para kapala imam jeung rahayat ngalanggar kalawan kacida lobana nurutkeun sagala kalakuan jijik bangsa-bangsa kapir; sarta ngotoran Bait PANGERAN anu ku Anjeunna geus disucikeun di Yerusalem. Jeung PANGERAN, Allah karuhunna, ngutus ka maranéhna ku jalan utusan-utusan-Na, ngutusna isuk-isuk pisan tur taya kendatna; sabab Anjeunna welas asih ka umat-Na jeung ka tempat padumukan-Na. Tapi maranéhna moyok ka utusan-utusan Allah, ngahinakeun pangandika-Na, jeung nyiksa nabi-nabi-Na, nepi ka murka PANGERAN timbul ngalawan umat-Na, nepi ka taya deui ubarna. Ku sabab eta Anjeunna ngadatangkeun ka maranéhna raja urang Kasdim, anu meuncit para jajaka maranéhna ku pedang di jero imah suci maranéhna, sarta teu boga karunya ka jajaka atawa mojang, ka jalma kolot, atawa ka anu geus bongkok ku lantaran umur: Anjeunna masrahkeun maranéhna sakabéhna kana leungeunna. Jeung sagala wadah ti Bait Allah, boh anu gedé boh anu leutik, sarta sagala banda pusaka ti Bait PANGERAN, jeung banda pusaka raja jeung para pangagungna; sakabéh ieu dibawana ka Babul. Jeung maranéhna ngaduruk Bait Allah, ngaruntuhkeun tembok Yerusalem, ngaduruk sakabéh karatonna ku seuneu, sarta ngancurkeun sagala wadahna anu endah-endah. Jeung jalma-jalma anu salamet tina pedang ku anjeunna diboyong ka Babul; di dinya maranéhna jadi abdi pikeun anjeunna jeung anak-anakna nepi ka mangsa pamaréntahan karajaan Persia: Pikeun ngalaksanakeun pangandika PANGERAN ku sungut Yeremia, nepi ka nagara geus ngarasakeun poe-poe Sabatna: salila nagara éta taringgal kosong, éta ngajaga Sabat, nepi ka genep puluh sapuluh taun kalaksanakeun. Ayeuna dina taun kahiji Kores, raja Persia, supaya pangandika PANGERAN anu diucapkeun ku sungut Yeremia kalaksanakeun, PANGERAN ngagerakkeun sumanget Kores, raja Persia, nepi ka anjeunna ngaluarkeun hiji pangumuman ka sakuliah karajaanna, sarta nulisna ogé, pokna, Kieu timbalan Kores, raja Persia, Sakumna karajaan di bumi geus dipaparinkeun ka kuring ku PANGERAN, Allah sawarga; sarta Anjeunna geus marentahkeun ka kuring supaya ngawangun pikeun Anjeunna hiji Bait di Yerusalem, anu aya di Yuda. Saha di antara aranjeun sakumna umat-Na? Mugia PANGERAN Allahna nyarengan anjeunna, sarta mugi anjeunna naek. 2 Babad 36:11–23.
The seventy years in slavery were to fulfill the word of Jeremiah, “until the land had enjoyed her sabbaths, for as long as she lay desolate she kept sabbath.” There is only one passage in God’s Word, other than the verse in Chronicles we are citing, that refers to the land “enjoying” her sabbaths. That passage is in Leviticus chapters twenty-five and twenty-six. Chapter twenty-five gives the instruction on how to allow the land to enjoy its sabbath rest, and chapter twenty-six outlines the curse of “seven times” if those covenant instructions were not followed.
Tujuh puluh taun dina pangawulaan téh pikeun nyumponan pangandika Yermia, “nepi ka tanah ngarasakeun sabat-sabatna, sabab salila éta tanah keur taya nu nyicingan, manéhna ngajaga sabat.” Ngan aya hiji petikan dina Firman Allah, sajaba ti ayat dina Kitab Babad anu keur urang cutat ieu, anu nyebutkeun yén tanah “ngarasakeun” sabat-sabatna. Éta petikan aya dina Imamat pasal dua puluh lima jeung dua puluh genep. Pasal dua puluh lima méré parentah ngeunaan kumaha carana ngantep tanah ngarasakeun perhentian sabatna, sedengkeun pasal dua puluh genep ngajelaskeun kutuk “tujuh kali lipet” lamun parentah-parentah perjangjian éta teu diturut.
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.
Takdir Yoyakim nandaan awal pangawulaan, anu mangrupa hiji unsur tina naon anu ku Daniel disebut “kutuk” jeung “sumpah” Musa dina pasal kasalapan. Daniel ngartos kana kutuk “tujuh kali”; sabab anjeunna mere kasaksian dina pasal kasalapan yén ngaliwatan panalungtikanana kana nubuat tujuh puluh taun ti Yeremia, anjeunna ngartos jumlah taun sabaraha lilana umat Allah bakal diperbudak di Babul.
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.
Dina taun kahiji pamaréntahanana, kuring Daniel ngartos tina kitab-kitab kana bilangan taun-taun, anu ku hal éta firman PANGERAN sumping ka Yermia nabi, yén Anjeunna bade ngalengkepan tujuh puluh taun dina karuksakan-karuksakan Yerusalem. 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.
Daniél ngartos mangsa tujuh puluh taun téh “ku kitab-kitab,” lain ngan ukur tina kitab Yeremia. Kitab séjén anu ku anjeunna kahartos téh nyaéta tulisan-tulisan Musa, sabab dina doana anjeunna nétélakeun yén “kutuk” tina tujuh puluh taun perbudakan éta téh nyaéta “sumpah” Musa. Kecap dina Daniel pasal salapan, anu ditarjamahkeun jadi “sumpah,” nyaéta kecap anu sarua jeung anu ditarjamahkeun jadi “tujuh kali” dina Imamat dua puluh genep. Pangbuangan Yuda ka Babul salila tujuh puluh taun téh mangrupa panggenapan tina kutuk “tujuh kali,” sanajan naon baé anu ku para ahli teologi modéren dipadebatkeun. Ieu écés pisan siga caangna beurang, tapi ngan lamun anjeun daék ningali.
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.
Jeung PANGERAN ngandika ka Musa di Gunung Sinai, saur-Na, “Nyaritakeun ka urang Israil, sarta ucapkeun ka maranéhna: Lamun maranéh geus asup ka tanah anu ku Kami dipaparinkeun ka maranéh, mangka éta tanah kudu ngayakeun Sabat pikeun PANGERAN. Genep taun maneh kudu melak huma maneh, jeung genep taun maneh kudu ngarampalan kebon anggur maneh, sarta ngumpulkeun hasilna; tapi dina taun katujuh, tanah éta kudu ngalaman sabat pangreureuhan, hiji Sabat pikeun PANGERAN: maneh ulah melak huma maneh, jeung ulah ngarampalan kebon anggur maneh. Anu tumuwuh sorangan tina hasil panén maneh ulah dipanén, kitu deui buah anggur tina tangkal anggur maneh anu henteu dirampalan ulah dikumpulkeun; sabab éta téh taun pangreureuhan pikeun tanah. Jeung Sabatna tanah éta bakal jadi kadaharan pikeun maranéh: pikeun maneh, pikeun abdi maneh, pikeun babu maneh, pikeun buruh sewaan maneh, jeung pikeun urang deungeun anu ngumbara cicing jeung maneh, kitu deui pikeun ingon-ingon maneh, jeung pikeun sato galak anu aya di tanah maneh; sakabéh hasilna bakal jadi kadaharan. Jeung maneh kudu ngitung tujuh sabat taun pikeun diri maneh, tujuh kali tujuh taun; sarta lilana tujuh sabat taun éta bakal jadi opat puluh salapan taun pikeun maneh. Tuluy maneh kudu ngadadarkeun sora tarompet Yobel dina poé kasapuluh bulan katujuh; dina Poé Pangruwatan maranéh kudu ngadadarkeun sora tarompet éta ka sakuliah tanah maranéh. Imamat 25:1–9.
It is important to see that in the instructions of letting the land rest, that the seven cycles of six years of working the land and one year of allowing the land to rest continue unto the forty-ninth year, when there was to be a jubilee identifying the fulfillment of seven cycles of seven years. The crucial point to see is that the sounding of the jubilee trumpet was to take place on the Day of Atonement, thus identifying that when the anti-typical Day of Atonement began on October 22, 1844, the jubilee trumpet representing the cycle of “seven times” was to be then sounded. The “seven times” that began when Manasseh was carried into Babylon in 677 BC, represented twenty-five hundred and twenty years that concluded on the anti-typical Day of Atonement. The connection will only be missed by those who are unwilling to see. The cycle of “seven times,” is connected with the twenty-three hundred years.
Penting pisan pikeun ningali yén dina parentah ngeunaan ngantepkeun tanah reureuh, tujuh daur genep taun ngagarap tanah jeung sataun ngantepkeun tanah reureuh terus lumangsung nepi ka taun kaopat puluh salapan, nalika kudu aya yubileum anu nandakeun kacumponan tujuh daur tina tujuh taun. Titik anu kacida pentingna pikeun ditingali nyaéta yén ditiupna tarompet yubileum éta kudu kajadian dina Poé Panebusan, ku kituna nandakeun yén nalika Poé Panebusan anti-tipikal dimimitian dina 22 Oktober 1844, tarompet yubileum anu ngawakilan daur “tujuh kali” kudu ditiup dina mangsa éta. “Tujuh kali” anu dimimitian nalika Manasye diboyong ka Babul dina 677 SM, ngawakilan dua rébu lima ratus dua puluh taun anu pungkasanana dina Poé Panebusan anti-tipikal. Patalina ieu ngan bakal kaliwat ku jalma-jalma anu teu daék ningali. Daur “tujuh kali” téh pakait jeung dua rébu tilu ratus taun.
It is also important to see that within the covenant instructions of the first nine verses of Leviticus twenty-five is the most profound illustration of the day-for-a-year principle in God’s Word. The dish of fables that the theologians toss out to keep the flock intoxicated with Babylonian wine, is that the judgment of “seven times” in chapter twenty-six is an incorrect understanding of the Hebrew meaning of the word translated as “seven times.” That argument is not true. The Hebrew meaning of the word fully contains within its definition, the justification for applying it in a numerical fashion, but their flawed argument, which they prop up by a misguided premise based upon their self-proclaimed expertise of Hebrew grammar, is simply an argument of misdirection.
Ogé penting pikeun ningali yén dina parentah-parentah perjangjian dina salapan ayat kahiji Imamat dua puluh lima aya gambaran anu pangjero-pangjerona ngeunaan asas sapoé pikeun sataun dina Firman Allah. Santapan dongéng-dongéng bohong anu dialungkeun ku para teolog pikeun ngajaga kawanan tetep mabok ku anggur Babul, nyaéta yén panghukuman “tujuh kali” dina pasal dua puluh genep téh mangrupa pamahaman anu salah ngeunaan harti kecap Ibrani anu ditarjamahkeun jadi “tujuh kali.” Éta bantahan téh henteu leres. Harti kecap Ibrani éta sacara lengkep ngamuat dina watesan hartina sorangan pembenaran pikeun nerapkeunana sacara angka, tapi bantahan maranéhna anu cacad, anu ditegakkeun ku hiji premis anu sesat dumasar kana kaahlian tata basa Ibrani anu diproklamasikeun ku dirina sorangan, saéstuna ngan saukur bantahan pikeun nyasabkeun.
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.
Pangadilan anu dilambangkeun minangka “tujuh kali” dina pasal dua puluh genep, dipikawanoh ku kontéks éta petikan, lain ku sawatara teolog jaman kiwari anu ngapaksakeun basa Ibrani. William Miller ngawangun kacindekan-Na tanpa rujukan naon waé kana basa Ibrani, sarta ilham ngesahkeun yén pamahaman-Na téh bener. Para malaikat nungtun pamahaman-Na dumasar kana kontéks pasal tempat ayana pangadilan “tujuh kali” éta, lain dumasar kana basa Ibrani.
The context of chapter twenty-five is where the covenant directions are identified, and chapter twenty-six then provides a promised blessing for keeping those covenant instructions, and thereafter identifies what Daniel calls the “curse of Moses” for disobedience to those instructions.
Konteks pasal dua puluh lima nyaéta nalika pituduh-pituduh perjangjian ditegeskeun, sarta pasal dua puluh genep teras nyayagikeun berkah anu dijangjikeun pikeun miara éta parentah-parentah perjangjian, tuluy satuluyna netepkeun naon anu ku Daniel disebut “kutuk Musa” lantaran henteu taat kana éta parentah-parentah.
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.
Kontéksna nya éta téma ngeunaan prinsip sapoé pikeun sataun dina nubuat Alkitab. Ayat-ayat awal dina Imamat dua puluh lima éta nétélakeun yén dina nubuat Alkitab, sapoé ngawakilan sataun. Dina kitab Budalan, Musa kalayan écés nétélakeun patalina antara reureuh Sabat poé katujuh pikeun manusa jeung sato, jeung reureuh Sabat taun katujuh pikeun tanah.
And six years thou shalt sow thy land, and shalt gather in the fruits thereof: But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. Exodus 23:10–12.
Jeung genep taun maneh kudu melak tanah maneh, sarta ngumpulkeun hasilna; tapi dina taun katujuh maneh kudu ngantepkeunana reureuh jeung taya digarap, supaya jalma-jalma miskin ti umat maneh bisa dahar; jeung naon anu ku maranéhna ditinggalkeun, sato-sato galak di tegalan anu baris ngadaharna. Kitu deui kudu ku maneh dipigawé ka kebon anggur maneh jeung ka kebon zaitun maneh. Genep poé maneh kudu migawé pagawean maneh, jeung dina poé katujuh maneh kudu reureuh; supaya sapi jalu maneh jeung kalde maneh bisa reureuh, sarta anak awéwé hamba maneh, jeung urang asing, bisa meunang kasagaran deui. Exodus 23:10–12.
Within those three verses can be recognized that a day of rest for men and beasts, equates to a year of rest for the land. In Leviticus chapter twenty-five, in the first five verses, we find the identical grammatical structure to the Sabbath commandment of Exodus chapter twenty, verses eight through eleven.
Dina éta tilu ayat bisa katingali yén sapoé pangreureuhan pikeun manusa jeung sato sarua jeung sataun pangreureuhan pikeun taneuh. Dina Imamat pasal dua puluh lima, dina lima ayat anu kahiji, urang manggihan wangun gramatikal anu sarua pisan jeung parentah Sabat dina Budalan pasal dua puluh, ayat dalapan nepi ka sabelas.
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.
Jeung PANGERAN ngandika ka Musa di Gunung Sinai, saur-Na, “Ucapkeun ka urang Israil, sarta bejakeun ka maranéhna: Lamun maranéh geus asup ka tanah anu ku Kami dipaparinkeun ka maranéh, mangka tanah éta kudu ngajaga Sabat pikeun PANGERAN. Genep taun maneh kudu melak ladang maneh, jeung genep taun maneh kudu ngarampalan kebon anggur maneh, sarta ngumpulkeun hasilna; tapi dina taun katujuh kudu aya Sabat pangreureuhan pikeun tanah éta, hiji Sabat pikeun PANGERAN: maneh ulah melak ladang maneh, jeung ulah ngarampalan kebon anggur maneh. Nu tumuwuh sorangan tina panén maneh ulah dipanén, kitu deui buah anggur tina tangkal anggur maneh anu teu dirampalan ulah dikumpulkeun; sabab éta téh taun pangreureuhan pikeun tanah éta.” Imamat 25:1–5.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Émut poé Sabat, pikeun nyucikeunana. Genep poé maneh kudu digawé, jeung ngalakonan sagala pagawéan maneh; tapi poé katujuh téh Sabat PANGERAN Allah maneh; dina éta maneh ulah ngalakonan pagawéan naon waé, boh maneh, boh anak lalaki maneh, boh anak awéwé maneh, boh bujang maneh, boh babu maneh, boh ingon-ingon maneh, boh urang asing anu aya di jero panto gerbang maneh; sabab dina genep poé PANGERAN ngadamel langit jeung bumi, laut, jeung sagala anu aya di jerona, sarta ngaso dina poé katujuh; ku sabab éta PANGERAN ngaberkahan poé Sabat, sarta nyucikeunana. Budalan 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”.
Dua parentah Sabat éta babarengan nétélakeun kontéks Imamat dua puluh lima jeung dua puluh genep. Lamun dihijikeun, garis demi garis, éta méré kasaksian yén salila “genep poé kudu digawe, sarta ngalampahkeun sagala pagawean maneh,” jeung salila “genep taun maneh kudu melak sawah maneh, jeung genep taun maneh kudu ngored kebon anggur maneh, sarta ngumpulkeun hasilna.” “Tapi poé katujuh téh Sabat pikeun PANGERAN Allah maneh,” jeung “taun katujuh kudu jadi sabat perhentian pikeun tanah, sabat pikeun PANGERAN.”
Both words that are translated as “seventh,” in either of the sabbath commandments, whether it is the sabbath for men or the sabbath for the land, are the same Hebrew word that is translated as “seven times” in chapter twenty-six of Leviticus. The context of chapters twenty-five and twenty-six of Leviticus is set within the prophetic rule that a day represents a year in Bible prophecy. Just as significant is the prophetic rule of first mention.
Duanana kecap anu ditarjamahkeun jadi “katujuh,” boh dina salah sahiji parentah Sabat, boh éta Sabat pikeun manusa atawa Sabat pikeun tanah, sarua jeung kecap Ibrani anu ditarjamahkeun jadi “tujuh kali” dina pasal dua puluh genep Kitab Imamat. Kontéks pasal dua puluh lima jeung dua puluh genep Kitab Imamat ditetepkeun dina patokan nubuat yén sapoé ngalambangkeun sataun dina nubuat Alkitab. Sarua pentingna nyaéta patokan nubuat ngeunaan panyebutan anu munggaran.
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.
Hal kahiji anu disebatkeun dina dua pasal ieu nya éta prinsip sapoé pikeun sataun. William Miller dipingpin ku Jibril jeung malaikat-malaikat séjén pikeun ngaidéntifikasi “tujuh kali” dina Imamat minangka lambang dua rébu lima ratus dua puluh taun, sarta ieu sapinuhna saluyu jeung kontéks pasal-pasal éta, nya éta prinsip sapoé pikeun sataun anu ditepikeun dina lima ayat pambuka tina pasal dua puluh lima.
When the author of Chronicles identified the reason Babylon was allowed to take the southern kingdom of Judah into captivity he said it was to allow the land to enjoy her sabbath rest. The only other place in God’s Word that identifies the land enjoying a rest is located in chapters twenty-five and twenty-six of Leviticus. The seventy years that Babylon reigned as the first kingdom of Bible prophecy, not only presents the symbolic years that the earth beast would reign as the sixth kingdom of Bible prophecy, but the seventy years are a direct reference to the “seven times” of Moses’ curse.
Nalika panulis Tawarikh nétélakeun alesan naha Babul diidinan mawa karajaan kidul Yuda kana panangkaran, anjeunna nyarios yén éta supaya tanah éta ngararasakeun pakancén Sabatna. Hiji-hijina tempat séjén dina Firman Allah anu nyebutkeun yén tanah éta ngararasakeun hiji pakancén aya dina pasal dua puluh lima jeung dua puluh genep Kitab Imamat. Tujuh puluh taun nalika Babul maréntah minangka karajaan kahiji dina nubuat Alkitab, lain ngan ukur nembongkeun taun-taun simbolis anu salila éta sato galak bumi bakal maréntah minangka karajaan kagenep dina nubuat Alkitab, tapi tujuh puluh taun éta ogé mangrupa rujukan langsung kana “tujuh kali” tina panyapa Musa.
When we begin to study the prophecies that are represented in the first six chapters of Daniel, it is essential to know that the curse of the “seven times,” as well as the blessing of the “seven times,” is an element of each of those chapters.
Nalika urang mimiti nalungtik nubuat-nubuat anu digambarkeun dina genep pasal kahiji Kitab Daniel, pohara pentingna pikeun nyaho yén kutuk tina “tujuh kali,” kitu deui berkah tina “tujuh kali,” mangrupa unsur dina unggal pasal éta.
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.
Penting ogé pikeun diinget yén siklus tujuh kali siklus tujuh taun ditandaan ku ditiupna tarompét yubileum dina poé kasapuluh bulan katujuh, nyaéta Poé Panebusan. Kanyataan ieu ngahijikeun “tujuh kali” jeung dua rébu tilu ratus poé dina Daniel pasal dalapan, ayat opat welas. Penting ogé pikeun diinget yén sataun profétis téh tilu ratus genep puluh poé, jeung lamun tilu ratus genep puluh poé dijumlahkeun terus-terusan pikeun “tujuh kali,” éta sarua jeung dua rébu lima ratus dua puluh poé.
When Daniel understood by books the number of years that Jeremiah had identified, he began a prayer that addresses every element of the response of repentance that is identified as necessary, if God’s people ever awaken to the reality that they are captives in the enemy’s land. At the end of Daniel’s Leviticus twenty-six prayer, Gabriel appeared to give Daniel understanding of the vision which he had “heard”, the vision of the twenty-three hundred days. Gabriel began by informing Daniel that seventy weeks were “determined” for Daniel’s people.
Nalika Daniel ngartos tina kitab-kitab jumlah taun anu geus ditangtukeun ku Yermia, anjeunna ngamimitian hiji doa anu nyangkem unggal unsur tina jawaban tobat anu dipikawanoh minangka perlu, lamun umat Allah kantos hudang kana kanyataan yén maranéhna téh tawanan di tanah musuh. Dina ahir doa Daniel ngeunaan Imamat dua puluh genep, Jibril nembongan pikeun maparin pangarti ka Daniel ngeunaan titingalian anu ku anjeunna geus “kadéngé”, nya éta titingalian ngeunaan dua rébu tilu ratus poé. Jibril ngamimitian ku ngawartosan ka Daniel yén tujuh puluh minggu geus “ditangtukeun” pikeun umatna Daniel.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Tujuh puluh minggu geus ditangtukeun pikeun umat maneh jeung pikeun kota suci maneh, pikeun ngeureunkeun palanggaran, jeung pikeun ngadatangkeun ahirna dosa-dosa, jeung pikeun ngayakeun panebusan pikeun kajahatan, jeung pikeun ngawanohkeun kabeneran anu langgeng, jeung pikeun nyegel tetenjoan jeung nubuat, jeung pikeun ngurapan Nu Maha Suci. Daniel 9:24.
The word translated as “determined” in the verse means “cut off”, and therefore it means seventy weeks were to be cut off from the twenty-three hundred days. Beginning at the third decree in 457 BC, Daniel’s people would have seventy prophetic weeks of probationary time. Seventy prophetic weeks equals four hundred and ninety years. Four hundred and ninety years after the third decree, ancient Israel would stone Stephen in the year 34, and they would be fully divorced from God.
Kecap anu ditarjamahkeun jadi “ditangtukeun” dina éta ayat hartina “dipotong,” ku sabab éta maksudna tujuh puluh minggu kudu dipotong tina dua rébu tilu ratus poé. Dimimitian ti parentah katilu dina taun 457 SM, umat Daniel bakal miboga tujuh puluh minggu nubuat minangka mangsa pangujian. Tujuh puluh minggu nubuat sarua jeung opat ratus salapan puluh taun. Opat ratus salapan puluh taun sanggeus parentah katilu, Israél baheula bakal ngabaledogan Stépanus dina taun 34, sarta maranéhna bakal dipiceun sapinuhna ti Allah.
The captivity that preceded the three decrees, that identify the starting point of the four hundred and ninety years of probationary time, had been seventy years. Those seventy years were to allow the land to enjoy the sabbath rests that ancient Israel never fulfilled. Seventy years of sabbath rests for the land, were brought about because of four hundred and ninety years (or seventy weeks of years) of rebellion against the oath of Moses.
Panjara anu miheulaan tilu dekret, anu nandaan titik awal tina opat ratus salapan puluh taun mangsa pacobaan, lilana tujuh puluh taun. Eta tujuh puluh taun dimaksudkeun sangkan tanah meunang ngarasakeun perhentian-perhentian Sabat anu ku Israil baheula teu kungsi dilaksanakeun. Tujuh puluh taun perhentian Sabat pikeun tanah, kajadian ku sabab opat ratus salapan puluh taun (atawa tujuh puluh minggu taun) pemberontakan ngalawan sumpah 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.
Opat ratus salapan puluh taun pemberontakan ngalawan perjangjian dina Imamat dua puluh lima, ngahasilkeun tujuh puluh taun panawanan sangkan tanah ngararasakeun mangsa perenahna. Tujuh puluh taun panawanan éta ngabalukarkeun tilu dekrit, anu nandaan deui opat ratus salapan puluh taun mangsa pangujian pikeun Israil baheula. Ku kituna urang ningali dua mangsa pangujian, masing-masing opat ratus salapan puluh taun. Tilu dekrit éta ngalambangkeun tilu amanat malaikat, anu kahijina sumping dina taun 1798, dina ahir indignation munggaran tina “tujuh kali” ngalawan karajaan kalér. Malaikat katilu sumping dua rébu tilu ratus taun sanggeus dekrit katilu, dina 22 Oktober 1844, anu oge mangrupa waktu datangna “ahir panungtungan tina indignation”.
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.
Salila opat puluh genep taun antara ahir amarah anu kahiji jeung ahir amarah anu panungtung, Yesus nunda dasar bait suci Millerite, sarta batu dasarna nya éta “tujuh kali.” Batu éta kudu jadi boh batu dasar (atawa sabalikna, batu panyandung) pikeun Adventisme dina mimitina, jeung boh batu puncak sarta batu panutup (atawa sabalikna, batu nisan) pikeun Adventisme dina ahirna. Tilu kaputusan anu ngalambangkeun datangna amanat tilu malaikat dina sajarah taun 1798 nepi ka 1844, ogé ngalambangkeun tilu bab anu kahiji dina kitab Daniel.
We will begin to consider the first six chapters in the next article.
Urang baris mimiti ngulik genep pasal kahiji dina artikel salajengna.
“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.
“Lamun kitab Daniel jeung Wahyu leuwih kaharti kalawan hadé, jalma-jalma anu percaya bakal miboga pangalaman kaagamaan anu sakabéhna béda ... Hiji hal pasti bakal kaharti tina pangajaran kitab Wahyu, nyaéta yén hubungan antara Allah jeung umat-Na téh raket tur pasti.” The Faith I Live By, 345.