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.
Jehoiakim alikuwa wa kwanza kati ya wafalme watatu wa mwisho wa Yuda, na aliposhindwa na Wababeli miaka sabini ya utumwa kwa ufalme wa kusini ilianza. Miaka hiyo sabini hutambulisha kipindi ambacho Babeli, ufalme wa kwanza wa unabii wa Biblia, ingetawala. Katika Isaya sura ya ishirini na tatu, kahaba wa Tiro angesahauliwa kwa miaka sabini ya mfano iliyotambuliwa kinabii kama siku za mfalme mmoja. Katika unabii wa Biblia mfalme ni ufalme, na siku za ufalme pekee wa unabii wa Biblia uliodumu miaka sabini, zilikuwa za Babeli.
During that history, the whore of Tyre, who represents the papacy, would be forgotten. At the end of the seventy symbolic years, she would be remembered and go forth and commit fornication with all the kingdoms of the earth. Spiritual fornication is the unlawful relationship of the combination of church and state. At the end of the symbolic seventy years, the papacy would come into a relationship with the United Nations, represented by all the kings that the whore of Tyre commits fornication with at the end of the seventy symbolic years. The kingdom that reigns during the seventy symbolic years is the United States, the earth beast with two horns.
Katika historia hiyo, kahaba wa Tiro, anayewakilisha upapa, angesahaulika. Mwishoni mwa miaka sabini ya kiishara, angekumbukwa na kwenda kufanya uasherati na falme zote za dunia. Uasherati wa kiroho ni muunganiko usio halali wa kanisa na dola. Mwishoni mwa miaka sabini ya kiishara, upapa ungeingia katika uhusiano na Umoja wa Mataifa, unaowakilishwa na wafalme wote ambao kahaba wa Tiro atafanya nao uasherati mwishoni mwa miaka hiyo sabini ya kiishara. Ufalme unaotawala wakati wa miaka sabini ya kiishara ni Marekani, mnyama wa nchi mwenye pembe mbili.
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.
Danieli sura ya kwanza hadi ya tano zinatoa muhtasari wa historia ya miaka sabini ya Babeli, na hivyo sura hizo zinawakilisha historia ya pembe zote mbili za mnyama wa nchi. Sura ya nne na ya tano zinawatambulisha wafalme wa kwanza na wa mwisho wa Babeli, na kwa pamoja sura hizo mbili zinautambulisha historia ya mnyama wa nchi na pembe zake mbili. Hukumu ya pembe hizo mbili, na ya mnyama wa nchi wenyewe, inawakilishwa na hukumu ya mfalme wa kwanza na mfalme wa mwisho. Hukumu ya Nebukadneza ilikuwa uhamisho kwa “nyakati saba,” wakati aliishi kama mnyama wa mwituni kwa siku elfu mbili mia tano na ishirini, akila majani na kutegemea umande. Hukumu ya Belshaza iliandikwa ukutani, na ikahesabiwa sawa na nambari elfu mbili mia tano na ishirini, hivyo kubainisha kwamba hukumu ya mnyama wa nchi na pembe zake mbili inawakilishwa na “nyakati saba” za Mambo ya Walawi sura ya ishirini na sita. Hili linategemea ushuhuda wa wafalme wawili, na mashahidi hao wawili wanawakilisha wa kwanza na wa mwisho.
The “seven times” is the stumbling stone for Adventism, and therefore cannot be recognized, though it is plainly there—for those who wish to see. It is the symbol of judgment of the nation (Babylon) that reigned for seventy years, and the symbol of judgment for the kingdom that reigns for seventy symbolic years. When William Miller presented his understanding of the “seven times” of Leviticus twenty-six, he employed Nebuchadnezzar’s twenty-five hundred and twenty days living as a beast in Daniel chapter four as one of the prophetic witnesses to uphold Leviticus twenty-six’s “seven times.” The “seven times” is both the foundation stone and the headstone in Zechariah chapter four. Jesus, Sister White, Isaiah and Peter identify it as the stone that becomes the head of the corner. It is the crowning doctrine of Bible prophecy, though it is essentially unseen by those who profess to be the messengers of the third angel.
“Mara saba” ndilo jiwe la kujikwaza kwa Uadventista, na hivyo haliwezi kutambuliwa, ijapokuwa lipo wazi—kwa wale wanaotaka kuona. Ni ishara ya hukumu ya taifa (Babeli) lililotawala kwa miaka sabini, na ishara ya hukumu ya ufalme unaotawala kwa miaka sabini ya mfano. William Miller alipowasilisha ufahamu wake wa “mara saba” za Mambo ya Walawi sura ya ishirini na sita, alitumia siku elfu mbili mia tano na ishirini za Nebukadneza akiishi kama mnyama katika Danieli sura ya nne kama mmoja wa mashahidi wa kinabii wa kuunga mkono “mara saba” za Mambo ya Walawi sura ya ishirini na sita. “Mara saba” ni jiwe la msingi na pia jiwe la kilele katika Zakaria sura ya nne. Yesu, Dada White, Isaya na Petro wanalitambua kuwa jiwe ambalo limekuwa jiwe kuu la pembe. Ni fundisho la kilele la unabii wa Biblia, ijapokuwa kimsingi halionekani kwa wale wanaodai kuwa wajumbe wa malaika wa tatu.
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.
Tunapoanza kuzingatia sura sita za kwanza za kitabu cha Danieli, ni muhimu kutambua kwamba tangu mwanzo kabisa “nyakati saba” hutajwa. Yehoyakimu alipoangushwa na Babeli, utumwa wa miaka sabini ukaanza. Kitabu cha Mambo ya Nyakati kinaeleza kwa nini walichukuliwa utumwani kwa miaka sabini.
Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. And he did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem. And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:11–23.
Sedekia alikuwa na umri wa miaka ishirini na moja alipoanza kutawala, akatawala miaka kumi na mmoja huko Yerusalemu. Akafanya yaliyo maovu machoni pa Bwana Mungu wake, wala hakujinyenyekeza mbele ya Yeremia nabii, aliyesema kwa kinywa cha Bwana. Tena aliasi dhidi ya mfalme Nebukadneza, aliyemwapisha kwa jina la Mungu; lakini aliifanya shingo yake kuwa ngumu, akaufanya moyo wake kuwa mgumu asimgeukie Bwana Mungu wa Israeli. Tena wakuu wote wa makuhani, na watu, walizidi kuvunja sheria kufuatana na machukizo yote ya mataifa; wakalitia unajisi nyumba ya Bwana aliyoiweka wakfu huko Yerusalemu. Naye Bwana, Mungu wa baba zao, aliwatumia kwa mikono ya wajumbe wake, akiamka mapema na kuwatuma, kwa kuwa alikuwa na huruma kwa watu wake na kwa maskani yake. Lakini waliwadhihaki wajumbe wa Mungu, wakayadharau maneno yake, na kuwatendea vibaya manabii wake, hata ghadhabu ya Bwana ikainuka juu ya watu wake, hata pasipatikane uponyaji. Kwa hiyo akawaletea mfalme wa Wakaldayo, aliyewaua vijana wao kwa upanga katika nyumba ya patakatifu pao, wala hakumhurumia kijana wala mwanamwali, mzee wala aliyeinama kwa uzee; akawatia wote mikononi mwake. Na vyombo vyote vya nyumba ya Mungu, vikubwa kwa vidogo, na hazina za nyumba ya Bwana, na hazina za mfalme na za wakuu wake; vyote hivi akavileta Babeli. Nao wakachoma moto nyumba ya Mungu, wakabomoa ukuta wa Yerusalemu, wakateketeza kwa moto majumba yake yote, na kuharibu vyombo vyake vyote vya thamani. Na wale waliokuwa wamenusurika na upanga akawachukua mpaka Babeli; ambako walikuwa watumishi wake na wa wanawe, hata enzi ya ufalme wa Uajemi; ili litimizwe neno la Bwana kwa kinywa cha Yeremia, hata nchi ifurahie sabato zake; kwa kuwa maadamu ilikaa ukiwa, ilishika sabato, hata kutimia miaka sabini. Basi, katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la Bwana lililonenwa kwa kinywa cha Yeremia litimizwe, Bwana akamwamsha roho ya Koreshi mfalme wa Uajemi, akatoa tangazo katika ufalme wake wote, tena akaliandika, akisema, Hivi ndivyo asemavyo Koreshi mfalme wa Uajemi, Bwana Mungu wa mbinguni amenipa falme zote za dunia; naye ameniagiza nimjengee nyumba huko Yerusalemu, iliyo katika Yuda. Ni nani aliye miongoni mwenu wa watu wake wote? Bwana, Mungu wake, awe pamoja naye, naye na apande. 2 Mambo ya Nyakati 36:11-23.
The seventy years in slavery were to fulfill the word of Jeremiah, “until the land had enjoyed her sabbaths, for as long as she lay desolate she kept sabbath.” There is only one passage in God’s Word, other than the verse in Chronicles we are citing, that refers to the land “enjoying” her sabbaths. That passage is in Leviticus chapters twenty-five and twenty-six. Chapter twenty-five gives the instruction on how to allow the land to enjoy its sabbath rest, and chapter twenty-six outlines the curse of “seven times” if those covenant instructions were not followed.
Miaka sabini ya utumwa ilikuwa ya kutimiza neno la Yeremia, “hadi nchi ilipofurahia sabato zake, kwa kuwa muda wote ilipokuwa ukiwa ilishika sabato.” Kuna kifungu kimoja tu katika Neno la Mungu, mbali na aya katika Mambo ya Nyakati tunayonukuu, kinachorejelea nchi “ikifurahia” sabato zake. Kifungu hicho kipo katika Mambo ya Walawi sura ya ishirini na tano na ishirini na sita. Sura ya ishirini na tano inatoa maagizo ya jinsi ya kuiacha nchi ifurahie mapumziko yake ya Sabato, na sura ya ishirini na sita inaeleza laana ya “mara saba” iwapo maagizo hayo ya agano hayatafuatwa.
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.
Hatima ya Yehoyakimu iliashiria mwanzo wa utumwa ambao ni kipengele cha kile ambacho Danieli aliita “laana” na “kiapo” cha Musa katika sura ya tisa. Danieli alielewa laana ya “mara saba,” kwa kuwa anatoa ushuhuda katika sura ya tisa kwamba, kupitia usomaji wake wa unabii wa Yeremia kuhusu miaka sabini, alielewa idadi ya miaka ambayo watu wa Mungu wangekuwa utumwani Babeli.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
Katika mwaka wa kwanza wa kutawala kwake, mimi Danieli nilielewa kwa kusoma vitabu idadi ya miaka ambayo neno la Bwana lilimjia nabii Yeremia, kwamba angetimiza miaka sabini katika ukiwa wa Yerusalemu. Danieli 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.
Danieli alielewa miaka sabini “kupitia vitabu,” si tu kitabu cha Yeremia. Kitabu kingine alichokielewa kilikuwa maandiko ya Musa, kwa maana katika sala yake anatambua kwamba “laana” ya miaka sabini ya utumwa ilikuwa “kiapo” cha Musa. Neno katika Danieli sura ya tisa, linalotafsiriwa kama “kiapo,” ndilo hilo hilo linalotafsiriwa kama “mara saba” katika Mambo ya Walawi ishirini na sita. Utekwa wa Yuda huko Babeli kwa miaka sabini ulikuwa utimilifu wa laana ya “mara saba,” licha ya kile ambacho mtaalamu yeyote wa teolojia wa kisasa anaweza kubishana nacho. Ni wazi kama mchana, lakini ni ikiwa tu uko tayari kuiona.
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.
Bwana akanena na Musa katika mlima Sinai, akasema, Nena na wana wa Israeli, uwaambie, Mtakapoingia katika nchi ninayowapa, ndipo nchi itakaposhika sabato kwa Bwana. Miaka sita utapanda shamba lako, na miaka sita utapogoa mizabibu yako, na utakusanya mazao yake; lakini mwaka wa saba kutakuwa na sabato ya kustarehe kwa nchi, sabato kwa Bwana; usipande shamba lako, wala usipogoa mizabibu yako. Kilichomea chenyewe kutoka mavuno yako hutakivuna, wala hutakusanya zabibu za mizabibu yako isiyopogolewa; kwa maana ni mwaka wa kustarehe kwa nchi. Na hiyo sabato ya nchi itakuwa chakula kwenu; kwako, na kwa mtumwa wako, na kwa mjakazi wako, na kwa mtumishi wako wa kuajiriwa, na kwa mgeni akaaye pamoja nawe, na kwa ng’ombe wako, na kwa mnyama aliye katika nchi yako; mazao yake yote yatakuwa chakula. Nanyi mtahesabu sabato saba za miaka kwenu, miaka saba mara saba; na muda wa sabato saba za miaka utakuwa kwenu miaka arobaini na tisa. Ndipo mtaifanya baragumu la yubile lipige sauti siku ya kumi ya mwezi wa saba; siku ya upatanisho mtaifanya baragumu lipige katika nchi yenu yote. Walawi 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.
Ni muhimu kuona kwamba katika maagizo ya kuiacha ardhi ipumzike, mizunguko saba ya miaka sita ya kuifanyia kazi ardhi na mwaka mmoja wa kuiacha ipumzike huendelea hadi mwaka wa arobaini na tisa, ambapo palitakiwa kuwe na yubilei iliyotambulisha utimilifu wa mizunguko saba ya miaka saba. Hoja muhimu ya kuona ni kwamba upigaji wa tarumbeta ya yubilei ulipaswa kufanyika katika Siku ya Upatanisho, hivyo kubainisha kwamba Siku ya Upatanisho ya mfano halisi ilipoanza Oktoba 22, 1844, tarumbeta ya yubilei iliyowakilisha mzunguko wa “mara saba” ilipaswa kupigwa wakati huo. “Mara saba” iliyokuwa imeanza wakati Manase alipochukuliwa kwenda Babeli mnamo 677 K.K., iliwakilisha miaka elfu mbili na mia tano na ishirini iliyokamilika katika Siku ya Upatanisho ya mfano halisi. Uhusiano huu utakosaonekana tu kwa wale wasiotaka kuuona. Mzunguko wa “mara saba” umeunganishwa na miaka elfu mbili na mia tatu.
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.
Ni muhimu pia kuona kwamba ndani ya maagizo ya agano ya mistari tisa ya kwanza ya Mambo ya Walawi ishirini na tano ndipo palipo na mfano wa kina zaidi wa kanuni ya siku kwa mwaka katika Neno la Mungu. Mlo wa hadithi za uongo ambao wanatheolojia hutupia ili kuendelea kulilewesha kundi kwa divai ya Babeli ni kwamba hukumu ya “mara saba” katika sura ya ishirini na sita ni ufahamu usio sahihi wa maana ya Kiebrania ya neno lililotafsiriwa “mara saba.” Hoja hiyo si kweli. Maana ya Kiebrania ya neno hilo, ndani ya ufafanuzi wake, inajumuisha kikamilifu uhalali wa kulitumia kwa namna ya kihesabu; lakini hoja yao yenye dosari, ambayo huiunga mkono kwa dhana iliyo potoka inayotegemea madai yao ya umahiri katika sarufi ya Kiebrania, ni hoja ya kupotosha tu.
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.
Hukumu iliyowakilishwa kama “mara saba” katika sura ya ishirini na sita, inatambuliwa kwa muktadha wa kifungu, si kwa baadhi ya wanatheolojia wa kisasa wanaopotosha lugha ya Kiebrania. William Miller alifikia hitimisho lake bila marejeo yoyote kwa lugha ya Kiebrania, na uvuvio uliidhinisha ufahamu wake kuwa sahihi. Malaika waliuongoza ufahamu wake kwa kuzingatia muktadha wa sura ambamo hukumu ya “mara saba” ilipo, si kwa msingi wa lugha ya Kiebrania.
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.
Muktadha wa sura ya ishirini na tano ni pale maagizo ya agano yanapobainishwa, na sura ya ishirini na sita kisha hutoa baraka iliyoahidiwa kwa kuyashika maagizo hayo ya agano, na baadaye inabainisha kile ambacho Danieli anakiita ‘laana ya Musa’ kwa kutotii maagizo hayo.
The context is the theme of the principle of a day-for-a-year in Bible prophecy. Those initial verses of Leviticus twenty-five identify that in Bible prophecy a day represents a year. In the book of Exodus, Moses clearly identifies the relationship of the seventh-day sabbath rest for man and beast, and the seventh-year sabbath rest for the land.
Muktadha unahusu kanuni ya siku kwa mwaka katika unabii wa Biblia. Mistari ya mwanzo ya Mambo ya Walawi sura ya ishirini na tano inabainisha kwamba katika unabii wa Biblia, siku huwakilisha mwaka. Katika kitabu cha Kutoka, Musa anabainisha wazi uhusiano kati ya mapumziko ya Sabato ya siku ya saba kwa mtu na mnyama, na mapumziko ya Sabato ya mwaka wa saba kwa nchi.
And six years thou shalt sow thy land, and shalt gather in the fruits thereof: But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. Exodus 23:10–12.
Na kwa miaka sita utapanda nchi yako, na utakusanya mavuno yake; lakini mwaka wa saba utaiacha ipumzike na ikae bila kupandwa, ili maskini wa watu wako wale; na watakachoacha wanyama wa kondeni watakula. Vivyo hivyo utafanya kwa shamba lako la mizabibu na shamba lako la mizeituni. Siku sita utafanya kazi zako, na siku ya saba utapumzika; ili ng’ombe wako na punda wako wapumzike, na mwana wa mjakazi wako, na mgeni, wapate kupumzika. Kutoka 23:10-12.
Within those three verses can be recognized that a day of rest for men and beasts, equates to a year of rest for the land. In Leviticus chapter twenty-five, in the first five verses, we find the identical grammatical structure to the Sabbath commandment of Exodus chapter twenty, verses eight through eleven.
Katika mistari ile mitatu, inaweza kutambuliwa kwamba siku ya kupumzika kwa watu na wanyama ni sawa na mwaka wa kupumzika kwa ardhi. Katika kitabu cha Mambo ya Walawi sura ya ishirini na tano, katika mistari mitano ya kwanza, tunapata muundo wa kisarufi ulio sawa kabisa na amri ya Sabato iliyo katika kitabu cha Kutoka sura ya ishirini, mistari ya nane hadi ya kumi na moja.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. Leviticus 25:1–5.
Bwana akanena na Musa katika mlima Sinai, akasema, Nena na wana wa Israeli, uwaambie, Mtakapoingia katika nchi ninayowapa, ndipo nchi itashika sabato kwa Bwana. Miaka sita utapanda shamba lako, na miaka sita utapogoa mizabibu yako, na kukusanya matunda yake; lakini mwaka wa saba utakuwa sabato ya kustarehe kwa nchi, sabato kwa Bwana; hutapanda shamba lako, wala kupogoa mizabibu yako. Kilichoota chenyewe baada ya mavuno yako hutakivuna, wala zabibu za mzabibu wako usiopogolewa hutazikusanya; kwa kuwa ni mwaka wa kustarehe kwa nchi. Walawi 25:1-5.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Kumbuka siku ya Sabato, uiweke takatifu. Siku sita utafanya kazi zako zote; lakini siku ya saba ni Sabato ya Bwana Mungu wako; ndani yake usifanye kazi yo yote, wewe, wala mwanao wa kiume, wala mwanao wa kike, wala mtumishi wako wa kiume, wala mtumishi wako wa kike, wala mifugo yako, wala mgeni aliye ndani ya malango yako; kwa maana katika siku sita Bwana aliumba mbingu na nchi, bahari, na vyote vilivyomo ndani yao, akapumzika siku ya saba; kwa hiyo Bwana akaibariki siku ya Sabato, akaifanya kuwa takatifu. Kutoka 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”.
Pamoja, amri mbili za Sabato huonyesha muktadha wa Walawi ishirini na tano na ishirini na sita. Zikiletwa pamoja mstari juu ya mstari, zinashuhudia kwamba kwa “siku sita utafanya kazi, na kufanya kazi zako zote,” na kwa “miaka sita utapanda shamba lako, na miaka sita utakata matawi ya mizabibu yako, na kukusanya matunda yake.” “Lakini siku ya saba ni Sabato ya Bwana, Mungu wako,” na “mwaka wa saba utakuwa sabato ya pumziko kwa nchi, sabato kwa Bwana”.
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.
Maneno yote mawili yanayotafsiriwa kama “wa saba,” katika mojawapo ya amri za Sabato, iwe ni Sabato ya wanadamu au Sabato ya nchi, yote hutokana na neno lile lile la Kiebrania linalotafsiriwa kama “mara saba” katika sura ya ishirini na sita ya Mambo ya Walawi. Muktadha wa sura za ishirini na tano na ishirini na sita za Mambo ya Walawi umewekwa ndani ya kanuni ya kinabii kwamba siku inawakilisha mwaka katika unabii wa Biblia. Vivyo hivyo muhimu ni kanuni ya kinabii ya kutajwa kwa mara ya kwanza.
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.
Jambo la kwanza lililotajwa katika sura hizi mbili ni kanuni ya siku-kwa-mwaka. William Miller aliongozwa na Gabrieli na malaika wengine kutambua "mara saba" za Walawi kama ishara ya miaka elfu mbili mia tano na ishirini, na hili linakubaliana kikamilifu na muktadha wa sura hizo, ambao ni kanuni ya siku-kwa-mwaka iliyowekwa katika aya tano za mwanzo za sura ya ishirini na tano.
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.
Mwandishi wa kitabu cha Mambo ya Nyakati alipotambulisha sababu ambayo Babeli iliruhusiwa kuuchukua ufalme wa kusini wa Yuda utumwani, alisema ilikuwa ili ardhi ifurahie mapumziko yake ya Sabato. Sehemu nyingine pekee katika Neno la Mungu inayotaja ardhi ikifurahia mapumziko iko katika sura ya ishirini na tano na ishirini na sita za Mambo ya Walawi. Miaka sabini ambayo Babeli ilitawala kama ufalme wa kwanza wa unabii wa Biblia, si tu inawakilisha miaka ya kiishara ambayo mnyama atokaye katika nchi ang etawala kama ufalme wa sita wa unabii wa Biblia, bali pia miaka hiyo sabini ni marejeo ya moja kwa moja kwa "mara saba" ya laana ya 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.
Tunapoanza kujifunza unabii uliowakilishwa katika sura sita za kwanza za kitabu cha Danieli, ni muhimu sana kujua kwamba laana ya "nyakati saba," pamoja na baraka ya "nyakati saba," ni kipengele cha kila moja ya sura hizo.
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.
Pia ni muhimu kukumbuka kwamba mzunguko wa mizunguko saba ya miaka saba huashiriwa kwa kupigwa kwa baragumu la Yubilei siku ya kumi ya mwezi wa saba, ambayo ni Siku ya Upatanisho. Ukweli huu unafungamanisha “mara saba” pamoja na siku elfu mbili mia tatu za Danieli sura ya nane, aya ya kumi na nne. Pia ni muhimu kukumbuka kwamba mwaka wa kinabii una siku mia tatu sitini, na ukijumlisha siku mia tatu sitini, mara kwa mara, kwa “mara saba” ni sawa na siku elfu mbili mia tano ishirini.
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.
Alipoelewa Danieli kwa kusoma vitabu idadi ya miaka ambayo Yeremia alikuwa amebainisha, alianza sala inayoshughulikia kila kipengele cha mwitikio wa toba kilichoainishwa kuwa cha lazima, iwapo watu wa Mungu watawahi kuamka na kutambua ukweli kwamba ni mateka katika nchi ya adui. Mwishoni mwa sala ya Danieli ya Walawi ishirini na sita, Gabrieli alijitokeza ili kumpa Danieli ufahamu wa maono aliyokuwa “amesikia”, maono ya siku elfu mbili na mia tatu. Gabrieli alianza kwa kumjulisha Danieli kwamba majuma sabini yalikuwa “yameamuliwa” kwa ajili ya watu wa Danieli.
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.
Majuma sabini yameamriwa juu ya watu wako na juu ya mji wako mtakatifu, kukomesha uasi, na kutia mwisho dhambi, na kufunika uovu, na kuleta haki ya milele, na kutia muhuri njozi na unabii, na kumpaka mafuta yeye aliye mtakatifu sana. Danieli 9:24.
The word translated as “determined” in the verse means “cut off”, and therefore it means seventy weeks were to be cut off from the twenty-three hundred days. Beginning at the third decree in 457 BC, Daniel’s people would have seventy prophetic weeks of probationary time. Seventy prophetic weeks equals four hundred and ninety years. Four hundred and ninety years after the third decree, ancient Israel would stone Stephen in the year 34, and they would be fully divorced from God.
Neno lililotafsiriwa kama "imeamuliwa" katika aya hiyo linamaanisha "kukatwa", na hivyo linamaanisha kwamba majuma sabini yalipaswa kukatwa kutoka siku elfu mbili na mia tatu. Kuanzia amri ya tatu mwaka 457 Kabla ya Kristo, watu wa Danieli wangekuwa na majuma sabini ya kinabii ya kipindi cha majaribio. Majuma sabini ya kinabii ni sawa na miaka mia nne na tisini. Miaka mia nne na tisini baada ya amri ya tatu, Israeli wa kale wangempiga Stefano mawe mwaka 34, na wangetengwa kabisa na Mungu.
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.
Utekwa uliotangulia amri tatu, zinazobainisha mwanzo wa miaka mia nne na tisini ya kipindi cha majaribio, ulikuwa wa miaka sabini. Miaka hiyo sabini ilikuwa ya kuiruhusu nchi kufurahia mapumziko ya Sabato ambayo Israeli ya kale haikuwahi kuyatimiza. Miaka sabini ya mapumziko ya Sabato kwa nchi ilitokana na miaka mia nne na tisini (au wiki sabini za miaka) ya uasi dhidi ya kiapo cha 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.
Miaka mia nne na tisini ya uasi dhidi ya agano la Walawi ishirini na tano, ilisababisha miaka sabini ya utumwa ili nchi ifurahie mapumziko yake. Miaka sabini ya utumwa ilipelekea amri tatu, ambazo ziliashiria miaka mingine mia nne na tisini ya kipindi cha rehema kwa Israeli ya kale. Hivyo tunaona vipindi viwili vya rehema vya miaka mia nne na tisini kila kimoja. Amri hizo tatu zinaashiria ujumbe wa malaika watatu, wa kwanza kati yao uliwasili mwaka 1798, mwishoni mwa ghadhabu ya kwanza ya “nyakati saba” dhidi ya ufalme wa kaskazini. Malaika wa tatu alikuja miaka elfu mbili mia tatu baada ya amri ya tatu mnamo tarehe 22 Oktoba 1844, ambapo ndipo “mwisho wa mwisho wa ghadhabu” ulipofika pia.
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.
Katika kipindi cha miaka arobaini na sita kati ya mwisho wa ghadhabu ya kwanza na mwisho wa ghadhabu ya mwisho, Yesu aliweka msingi wa hekalu la Wamileraiti, na jiwe la msingi lilikuwa "mara saba." Jiwe hilo lingekuwa ama jiwe la msingi (au sivyo jiwe la kujikwaa) kwa Uadventista mwanzoni, na ama jiwe la kilele na jiwe la kukamilisha (au sivyo jiwe la kaburi) kwa Uadventista mwishoni. Amri tatu zinazowakilisha ujio wa ujumbe wa malaika watatu katika historia ya 1798 hadi 1844, pia zinawakilisha sura tatu za kwanza za kitabu cha Danieli.
We will begin to consider the first six chapters in the next article.
Tutaanza kuzingatia sura sita za kwanza katika makala inayofuata.
“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.
"Vitabu vya Danieli na Ufunuo vinapoeleweka vyema zaidi, waumini watakuwa na uzoefu wa kidini tofauti kabisa. . . Jambo moja bila shaka litaeleweka kutokana na kujifunza Ufunuo—kwamba uhusiano kati ya Mungu na watu Wake ni wa karibu na uliothabiti." The Faith I Live By, 345.