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# The Book of Daniel - Number Five

Knjiga proroka Daniela - Broj Pet

Seventy Years

Sedamdeset godina

Author

Jeff Pippenger

Published

November 29, 2023

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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.

Jojakim je bio prvi od posljednja tri kralja Jude, i kada su ga Babilonci pokorili, započelo je sedamdeset godina ropstva za južno kraljevstvo. Tih sedamdeset godina označuje vremensko razdoblje tijekom kojega će Babilon, prvo kraljevstvo biblijskog proroštva, vladati. U dvadeset trećem poglavlju Izaije bludnica iz Tira bit će zaboravljena sedamdeset simboličkih godina, koje su proročki označene kao dani jednoga kralja. U biblijskom proroštvu kralj je kraljevstvo, a dani jedinoga kraljevstva biblijskog proroštva koji su iznosili sedamdeset godina, bili su Babilon.

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.

Tijekom te povijesti bludnica iz Tira, koja predstavlja papinstvo, bila bi zaboravljena. Na kraju sedamdeset simboličnih godina bila bi se spomenula i izašla te činila blud sa svim kraljevstvima zemlje. Duhovni blud jest nezakonit odnos nastao povezivanjem crkve i države. Na kraju simboličnih sedamdeset godina papinstvo bi stupilo u odnos s Ujedinjenim narodima, predstavljenima svim kraljevima s kojima bludnica iz Tira čini blud na kraju sedamdeset simboličnih godina. Kraljevstvo koje vlada tijekom sedamdeset simboličnih godina jesu Sjedinjene Američke Države, zemaljska zvijer s dva roga.

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.

Danielova poglavlja od prvoga do petoga ocrtavaju povijest sedamdeset godina Babilona te stoga ta poglavlja predstavljaju povijest obaju rogova zvijeri iz zemlje. Četvrto i peto poglavlje prepoznaju prvoga i posljednjega kralja Babilona, a zajedno ta dva poglavlja određuju povijest zvijeri iz zemlje i njezinih dvaju rogova. Sud nad dvama rogovima, kao i nad samom zvijeri iz zemlje, prikazan je sudom nad prvim kraljem i posljednjim kraljem. Nabukodonozorov sud bio je progonstvo na „sedam vremena“, dok je živio kao divlja zvijer dvije tisuće petsto i dvadeset dana od trave i rose. Belšazarov sud bio je napisan na zidu i izjednačen s brojem dvije tisuće petsto i dvadeset, čime se pokazuje da je sud nad zvijeri iz zemlje i njezinim dvama rogovima prikazan „sedam vremena“ iz Levitskog zakonika dvadeset i šest. To se temelji na svjedočanstvu dvojice kraljeva, a ta dva svjedoka predstavljaju prvoga i posljednjega.

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.

„Sedam vremena” kamen je spoticanja za adventizam te stoga ne može biti prepoznat, premda je očito prisutno — za one koji žele vidjeti. To je simbol suda nad narodom (Babilonom) koji je vladao sedamdeset godina, i simbol suda nad kraljevstvom koje vlada sedamdeset simboličkih godina. Kada je William Miller iznio svoje razumijevanje „sedam vremena” iz Levitskog zakonika dvadeset i šest, upotrijebio je Nabukodonozorovih dvije tisuće petsto i dvadeset dana života kao zvijeri u četvrtom poglavlju Daniela kao jednoga od proročkih svjedoka koji podupiru „sedam vremena” iz Levitskog zakonika dvadeset i šest. „Sedam vremena” u četvrtom je poglavlju Zaharije i kamen temeljac i zaglavni kamen. Isus, sestra White, Izaija i Petar prepoznaju ga kao kamen koji postaje zaglavni ugaoni kamen. To je krunski nauk biblijskog proroštva, premda je u biti nevidljivo onima koji se izjašnjavaju kao vjesnici trećega anđela.

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.

Dok počinjemo razmatrati prvih šest poglavlja knjige proroka Daniela, važno je prepoznati da je od samoga početka naznačeno „sedam vremena“. Kada je Babilon svrgnuo Jojakima, započelo je sedamdesetogodišnje sužanjstvo. Knjiga Ljetopisa objašnjava zašto su bili odvedeni u sužanjstvo na sedamdeset godina.

> 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.

> Sidkija je imao dvadeset i jednu godinu kad se zakraljio, i kraljevao je jedanaest godina u Jeruzalemu. I činio je što je zlo u očima Gospodina, Boga svojega, i nije se ponizio pred prorokom Jeremijom koji je govorio iz usta Gospodnjih. I pobunio se i protiv kralja Nabukodonozora, koji ga bijaše zakleo Bogom; ali on ukruti svoj vrat i otvrdnu srce svoje da se ne obrati Gospodinu, Bogu Izraelovu. Štoviše, svi glavari svećenički i narod veoma su mnogo prestupali po svim gadostima pogana te oskvrnjivali Dom Gospodnji koji je on bio posvetio u Jeruzalemu. A Gospodin, Bog njihovih otaca, slao im je po svojim glasnicima, rano ustajući i šaljući ih, jer se sažalio nad svojim narodom i nad svojim prebivalištem. Ali oni su se rugali Božjim glasnicima, prezirali njegove riječi i zlostavljali njegove proroke, dok se gnjev Gospodnji nije podigao protiv njegova naroda, tako da više nije bilo lijeka. Zato je doveo na njih kralja Kaldejaca, koji je mačem pobio njihove mladiće u domu njihova svetišta i nije se smilovao ni mladiću ni djevici, ni starcu ni onome koji bijaše pognut od starosti: sve ih je predao u njegovu ruku. I sve posuđe Doma Božjega, veliko i malo, i blago Doma Gospodnjega, i blago kraljevo i njegovih knezova, sve to odnio je u Babilon. I spalili su Dom Božji, srušili zidine Jeruzalema, i sve njegove palače spalili ognjem, i uništili sve njegove krasne predmete. A one koji izmaknuše maču odvede u Babilon; ondje su bili sluge njemu i njegovim sinovima do kraljevanja kraljevstva perzijskoga: da se ispuni riječ Gospodnja iz usta Jeremijinih, dok zemlja ne užije svoje subote; jer dokle god je ležala pusta, počivala je, da se navrši sedamdeset godina. A prve godine perzijskoga kralja Kira, da bi se ispunila riječ Gospodnja iz usta Jeremijinih, Gospodin podiže duh Kira, kralja perzijskoga, te on oglasi po svemu svojem kraljevstvu, a i pismeno objavi govoreći: Ovako veli Kir, kralj perzijski: Sva kraljevstva zemaljska dao mi je Gospodin, Bog nebeski; i on mi je naložio da mu sagradim Dom u Jeruzalemu, koji je u Judi. Tko je među vama od svega njegova naroda? Gospodin, Bog njegov, neka bude s njim, i neka ide gore. 2 Ljetopisa 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.

Sedamdeset godina ropstva trebalo je ispuniti riječ Jeremijinu: „dok zemlja ne uživa svoje subote, jer sve vrijeme dok bude pusta, držat će subotu.“ U Božjoj Riječi postoji samo jedan odlomak, osim retka iz Ljetopisa koji ovdje navodimo, koji govori o tome da zemlja „uživa“ svoje subote. Taj se odlomak nalazi u 3. Mojsijevoj, u dvadeset petom i dvadeset šestom poglavlju. Dvadeset peto poglavlje daje uputu kako dopustiti zemlji da uživa svoj subotni počinak, a dvadeset šesto poglavlje iznosi prokletstvo „sedam puta“ ako se te savezničke upute ne budu slijedile.

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.

Sudbina Jojakimova označila je početak sužanjstva, koje je sastavni dio onoga što je Daniel u devetom poglavlju nazvao Mojsijevim „prokletstvom” i „zakletvom”. Daniel je razumio prokletstvo „sedam vremena”, jer svjedoči u devetom poglavlju da je proučavanjem Jeremijina proročanstva o sedamdeset godina shvatio broj godina tijekom kojih će Božji narod biti u ropstvu u Babilonu.

> 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.

> Prve godine njegova kraljevanja ja, Daniel, razumjeh iz knjiga broj godina za koje bijaše došla riječ Gospodnja Jeremiji proroku, da će se navršiti sedamdeset godina pustoši jeruzalemske. 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.

Daniel je razumio sedamdeset godina „iz knjiga”, ne samo iz knjige Jeremijine. Druga knjiga koju je razumio bili su Mojsijevi spisi, jer u svojoj molitvi pokazuje da je „prokletstvo” sedamdeset godina ropstva bilo Mojsijeva „zakletva”. Riječ u devetom poglavlju Daniela, koja se prevodi kao „zakletva”, ista je riječ koja se u Levitskom zakoniku dvadeset i šest prevodi kao „sedam puta”. Sužanjstvo Jude u Babilonu tijekom sedamdeset godina bilo je ispunjenje prokletstva „sedam puta”, unatoč onomu što bi mogao tvrditi bilo koji suvremeni teolog. To je jasno kao dan, ali samo ako ste voljni vidjeti.

> 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.

> I Gospod progovori Mojsiju na gori Sinaju govoreći: Reci sinovima Izraelovim i kaži im: Kad dođete u zemlju koju vam dajem, tada neka zemlja svetkuje subotu Gospodu. Šest godina zasijavaj svoje polje i šest godina obrezuj svoj vinograd i sabiri njegov rod; ali sedme godine neka bude subota potpunoga počinka za zemlju, subota Gospodu: ne zasijavaj svojega polja niti obrezuj svojega vinograda. Ono što samo od sebe izraste od tvoje žetve ne žanji, niti beri grožđe sa svoje neobrezane loze, jer to je godina počinka za zemlju. A subota zemlje bit će vam za hranu: tebi, tvome sluzi i tvojoj sluškinji, tvome najamniku i došljaku koji boravi s tobom, i tvojoj stoci i zvijerima što su u tvojoj zemlji, sav njezin urod bit će za hranu. I izbroj sebi sedam subota godina, sedam puta po sedam godina; i vrijeme tih sedam subota godina neka ti bude četrdeset i devet godina. Tada daj da zatrubi jubilarna truba desetoga dana sedmoga mjeseca; na Dan pomirenja zatrubit ćete trubom po svoj svojoj zemlji. Levitski zakonik 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.

Važno je uvidjeti da se u uputama o puštanju zemlje da počiva sedam ciklusa od šest godina obrađivanja zemlje i jedne godine u kojoj se zemlji dopušta da počiva nastavljaju sve do četrdeset i devete godine, kada je trebala biti jubilejska godina koja je označavala ispunjenje sedam ciklusa od po sedam godina. Presudna je točka koju treba uočiti da se oglašavanje jubilejske trube trebalo zbiti na Dan pomirenja, čime se naznačuje da je, kada je protuslikovni Dan pomirenja započeo 22. listopada 1844., tada trebala biti oglašena jubilejska truba koja predstavlja ciklus „sedam vremena”. „Sedam vremena”, koja su započela kada je Manaše bio odveden u Babilon 677. pr. Kr., predstavljala su dvije tisuće petsto dvadeset godina koje su završile na protuslikovni Dan pomirenja. Tu će povezanost propustiti vidjeti samo oni koji nisu voljni vidjeti. Ciklus „sedam vremena” povezan je s dvije tisuće i tristo godina.

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.

Također je važno uvidjeti da se unutar saveznih uputa u prvih devet redaka Levitskog zakonika dvadeset i pet nalazi najdublji prikaz načela dan-za-godinu u Božjoj Riječi. Zbrka bajki koju teolozi izbacuju kako bi stado održali opijenim babilonskim vinom jest tvrdnja da je sud „sedam vremena” u dvadeset i šestom poglavlju pogrešno razumijevanje hebrejskog značenja riječi prevedene kao „sedam vremena”. Taj argument nije istinit. Hebrejsko značenje te riječi u potpunosti u svojoj definiciji sadržava opravdanje za njezinu brojčanu primjenu, ali njihov manjkav argument, koji podupiru pogrešno usmjerenom pretpostavkom utemeljenom na njihovoj samoproglašenoj stručnosti za hebrejsku gramatiku, naprosto je argument odvraćanja pozornosti.

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.

Sud predstavljen kao „sedam vremena” u dvadeset i šestom poglavlju prepoznaje se po kontekstu odlomka, a ne po tome što neki suvremeni teolozi izvrću hebrejski jezik. William Miller oblikovao je svoj zaključak bez ikakva pozivanja na hebrejski jezik, a nadahnuće je potvrdilo da je njegovo razumijevanje ispravno. Anđeli su usmjeravali njegovo razumijevanje na temelju konteksta poglavlja u kojem se nalazi sud „sedam vremena”, a ne na temelju hebrejskoga jezika.

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.

Kontekst dvadeset i petog poglavlja jest onaj u kojemu su određene odredbe Saveza, a dvadeset i šesto poglavlje zatim donosi obećani blagoslov za držanje tih saveznih odredaba, te nakon toga utvrđuje ono što Daniel naziva „Mojsijevim prokletstvom“ zbog neposlušnosti tim odredbama.

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.

Kontekst je tema načela dan-za-godinu u biblijskom proroštvu. Ti početni stihovi iz Levitskog zakonika dvadeset i pet jasno pokazuju da u biblijskom proroštvu jedan dan predstavlja jednu godinu. U Knjizi Izlaska Mojsije jasno utvrđuje odnos između subotnjeg počinka sedmoga dana za čovjeka i stoku te subotnjeg počinka sedme godine za zemlju.

> 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.

> I šest godina zasijavaj svoju zemlju i sabiri njezine plodove; a sedme je godine pusti neka počiva i miruje, da siromasi tvoga naroda mogu jesti; a što oni ostave, neka jedu poljske zvijeri. Tako učini i sa svojim vinogradom i sa svojim maslinikom. Šest dana obavljaj svoj posao, a sedmoga dana počivaj, da otpočine tvoj vo i tvoj magarac, i da se okrijepi sin tvoje sluškinje i stranac. Izlazak 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.

U ta tri retka može se razabrati da jedan dan počinka za ljude i životinje odgovara jednoj godini počinka za zemlju. U dvadeset petom poglavlju Levitskog zakonika, u prvih pet redaka, nalazimo istovjetnu gramatičku strukturu kao u zapovijedi o suboti iz dvadesetog poglavlja Izlaska, redci osmi do jedanaesti.

> 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.

> I Gospod progovori Mojsiju na gori Sinaju govoreći: Reci sinovima Izraelovim i kaži im: Kad dođete u zemlju koju vam dajem, tada neka zemlja svetkuje subotu Gospodu. Šest godina zasijavaj svoju njivu i šest godina obrezuj svoj vinograd i sabiri njegov rod; ali sedme godine neka bude subota počinka za zemlju, subota Gospodu: svoje njive ne zasijavaj niti svoj vinograd obrezuj. Ono što samo od sebe izraste od tvoje žetve ne požnji, niti beri grožđe sa svoje neobrezane loze; jer to je godina počinka za zemlju. Levitski zakonik 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.

> Spomeni se dana subotnjega da ga svetkuješ. Šest dana radi i obavljaj sav svoj posao: a sedmi je dan subota Gospodinu, Bogu tvojemu; tada ne radi nikakva posla, ni ti, ni sin tvoj, ni kći tvoja, ni sluga tvoj, ni sluškinja tvoja, ni stoka tvoja, ni stranac koji je unutar tvojih vrata: jer je u šest dana Gospodin načinio nebo i zemlju, more i sve što je u njima, a sedmoga je dana počinuo: zato je Gospodin blagoslovio subotni dan i posvetio ga. Izlazak 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”.

Zajedno te dvije zapovijedi o suboti određuju kontekst Levitskog zakonika dvadeset i petog i dvadeset i šestog poglavlja. Dovedene zajedno, redak na redak, svjedoče da ćeš „šest dana raditi i obavljati sav svoj posao“, i da ćeš „šest godina sijati svoje polje, i šest godina obrezivati svoj vinograd, i sabirati plod njegov“. „A sedmi je dan subota Jahvi, Bogu tvojemu“, i „sedma će godina biti zemlji subota počinka, subota Jahvi“.

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.

Obje riječi koje se prevode kao „sedmi“, u bilo kojoj od zapovijedi o suboti, bilo da je riječ o suboti za ljude ili o suboti za zemlju, ista su hebrejska riječ koja se u dvadeset i šestom poglavlju Levitskog zakonika prevodi kao „sedam puta“. Kontekst dvadeset petog i dvadeset šestog poglavlja Levitskog zakonika postavljen je unutar proročkog pravila da jedan dan u biblijskom proroštvu predstavlja jednu godinu. Jednako je značajno i proročko pravilo prvog spominjanja.

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.

Prvo što se spominje u ova dva poglavlja jest načelo dan za godinu. Gabrijel i drugi anđeli vodili su Williama Millera da prepozna „sedam vremena” iz Levitskog zakonika kao simbol dvije tisuće petsto dvadeset godina, i to je u potpunom skladu s kontekstom tih poglavlja, a to je načelo dan za godinu koje je izneseno u prvih pet redaka dvadeset i petoga poglavlja.

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.

Kada je pisac Ljetopisa naveo razlog zbog kojega je Babilonu bilo dopušteno odvesti južno kraljevstvo Judino u sužanjstvo, rekao je da je to bilo kako bi zemlja uživala svoje subotnje počinke. Jedino drugo mjesto u Božjoj Riječi koje govori o tome da zemlja uživa počinak nalazi se u dvadeset petom i dvadeset šestom poglavlju Levitskog zakonika. Sedamdeset godina tijekom kojih je Babilon vladao kao prvo kraljevstvo biblijskog proroštva ne predstavljaju samo simbolične godine tijekom kojih će zvijer sa zemlje vladati kao šesto kraljevstvo biblijskog proroštva, nego su tih sedamdeset godina izravna referenca na „sedam vremena” Mojsijeva prokletstva.

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.

Kada počnemo proučavati proročanstva prikazana u prvih šest poglavlja Daniela, od presudne je važnosti znati da su prokletstvo „sedam vremena“, kao i blagoslov „sedam vremena“, sastavni element svakoga od tih poglavlja.

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.

Također je važno zapamtiti da je ciklus od sedam ciklusa po sedam godina obilježen oglašavanjem jubilejske trube desetoga dana sedmoga mjeseca, što je Dan pomirenja. Ta činjenica povezuje „sedam vremena” s dvije tisuće i tri stotine dana iz osmog poglavlja Danielove knjige, četrnaestoga retka. Također je važno zapamtiti da proročka godina ima tristo šezdeset dana, te ako zbrajate tristo šezdeset dana, iznova i iznova, za „sedam vremena”, to iznosi dvije tisuće petsto i dvadeset dana.

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.

Kad je Daniel iz knjiga razabrao broj godina koje je Jeremija bio odredio, započeo je molitvu koja obuhvaća svaki element odgovora pokajanja koji je označen kao nužan, ako se Božji narod ikada probudi za stvarnost da su zarobljenici u zemlji neprijatelja. Na kraju Danielove molitve iz Levitskog zakonika dvadeset i šeste glave, Gabriel se pojavio da Danielu dade razumijevanje viđenja koje je bio „čuo”, viđenja o dvije tisuće i tri stotine dana. Gabriel je započeo obavijestivši Daniela da je sedamdeset tjedana „određeno” za Danielov narod.

> 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.

> Sedamdeset je tjedana određeno nad tvojim narodom i nad tvojim svetim gradom, da se dovrši prijestup, i da se stane na kraj grijesima, i da se izvrši pomirenje za bezakonje, i da se uvede vječna pravednost, i da se zapečate viđenje i proroštvo, i da se pomaže Presveti. 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.

Riječ prevedena kao „određeno” u tome retku znači „odsječeno”, te stoga znači da je sedamdeset tjedana trebalo biti odsječeno od dvije tisuće i tri stotine dana. Počevši od trećega dekreta 457. pr. Kr., Danielov narod imao bi sedamdeset proročkih tjedana vremena kušnje. Sedamdeset proročkih tjedana jednako je četiristo devedeset godina. Četiristo devedeset godina nakon trećega dekreta, drevni bi Izrael kamenovao Stjepana godine 34., i bio bi potpuno otpušten od Boga.

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.

Ropstvo koje je prethodilo trima odredbama, a koje određuju početnu točku četiristo devedeset godina vremena kušnje, trajalo je sedamdeset godina. Tih sedamdeset godina trebalo je omogućiti zemlji da uživa subotnje počinke koje drevni Izrael nikada nije ispunio. Sedamdeset godina subotnjih počinaka za zemlju nastupilo je zbog četiristo devedeset godina (ili sedamdeset tjedana godina) pobune protiv Mojsijeve zakletve.

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.

Četiristo devedeset godina pobune protiv saveza iz Levitskog zakonika dvadeset i pet proizvelo je sedamdeset godina sužanjstva kako bi zemlja uživala svoj počinak. Sedamdeset godina sužanjstva dovelo je do triju uredaba, koje su označile još četiristo devedeset godina vremena kušnje za drevni Izrael. Tako vidimo dva razdoblja kušnje od po četiristo devedeset godina. Tri uredabe predoznačuju poruke trojice anđela, od kojih je prva stigla 1798. godine, na kraju prve srdžbe od „sedam vremena” protiv sjevernoga kraljevstva. Treći anđeo stigao je dvije tisuće i tristo godina nakon treće uredabe, 22. listopada 1844., kada je također stigao i „posljednji kraj srdžbe”.

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.

Tijekom četrdeset i šest godina između svršetka prvoga gnjeva i svršetka posljednjega gnjeva Isus je postavio temelj mileritskoga hrama, a kamen temeljac bio je „sedam vremena“. Taj je kamen na početku trebao biti ili kamen temeljac (ili pak kamen spoticanja) za adventizam, a na svršetku ili zaglavni i završni kamen (ili pak nadgrobni kamen) za adventizam. Tri uredbe koje predstavljaju dolazak porukā trojice anđela u povijesti od 1798. do 1844. također predstavljaju prva tri poglavlja knjige proroka Danijela.

We will begin to consider the first six chapters in the next article.

U sljedećem ćemo članku započeti razmatranje prvih šest poglavlja.

> “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.

> „Kada se knjige Daniela i Otkrivenja budu bolje razumjele, vjernici će imati posve drukčije vjersko iskustvo... Jedno će se sigurno razumjeti iz proučavanja Otkrivenja — da je veza između Boga i Njegova naroda bliska i odlučna.“ The Faith I Live By, 345.

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