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# The Book of Daniel - Number Five

Littafin Daniyel — Na Biyar

Seventy Years

Shekaru Saba’in

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.

Yehoiyakim shi ne na fari cikin sarakuna uku na ƙarshe na Yahuza, kuma sa’ad da Babiloniyawa suka ci shi, shekaru saba’in na bautar ƙasar mulkin kudu suka fara. Waɗannan shekaru saba’in suna nuna lokacin da Babila, mulki na fari a annabcin Littafi Mai Tsarki, zai yi sarauta. A cikin Ishaya sura ta ashirin da uku, za a manta da karuwar Taya har shekaru saba’in na alama, waɗanda aka bayyana a annabce a matsayin kwanakin sarki ɗaya. A annabcin Littafi Mai Tsarki sarki mulki ne, kuma kwanakin mulki guda ɗaya kaɗai a annabcin Littafi Mai Tsarki da suka kai shekaru saba’in, su ne na Babila.

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.

A cikin wannan tarihi, za a manta da karuwar Taya, wadda take wakiltar papacy. A ƙarshen shekaru saba’in na alama, za a tuna da ita, ta kuma fita ta yi fasikanci da dukan mulkokin duniya. Fasikanci na ruhaniya shi ne haramtacciyar dangantakar haɗuwar coci da jiha. A ƙarshen shekaru saba’in na alama, papacy za ta shiga cikin dangantaka da Majalisar Ɗinkin Duniya, wadda dukan sarakunan da karuwar Taya take yi musu fasikanci da su a ƙarshen shekaru saba’in na alama suke wakilta. Mulkin da yake sarauta a lokacin shekaru saba’in na alama shi ne Amurka, dabbar ƙasa mai ƙaho biyu.

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.

Surori na ɗaya zuwa biyar na littafin Daniyel suna fayyace tarihin shekaru saba’in na Babila, sabili da haka waɗannan surori suna wakiltar tarihin ƙahonni biyu na dabbar ƙasa. Surori na huɗu da na biyar suna bayyana sarkin farko da na ƙarshe na Babila, kuma tare waɗannan surori biyu suna bayyana tarihin dabbar ƙasa da ƙahonninta biyu. Hukuncin ƙahonni biyun, da kuma na dabbar ƙasa kanta, an wakilta shi ta wurin hukuncin sarki na farko da na ƙarshe. Hukuncin Nebukadnezzar kuwa gudun hijira ne na “lokuta bakwai,” sa’ad da ya rayu kamar dabbar jeji har kwana dubu biyu da ɗari biyar da ashirin, yana rayuwa da ciyawa da raɓa. Hukuncin Belshazzar kuwa an rubuta shi a kan bango, kuma an daidaita shi da lambar dubu biyu da ɗari biyar da ashirin, ta haka yana nuna cewa hukuncin dabbar ƙasa da ƙahonninta biyu yana wakiltuwa da “lokuta bakwai” na Firistoci ashirin da shida. Wannan ya dogara ne a kan shaidar sarakuna biyu, kuma shaidun biyu suna wakiltar na farko da na ƙarshe.

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.

“Sau bakwai” shi ne dutse mai sa tuntuɓe ga Adventism, sabili da haka ba za a iya gane shi ba, ko da yake a bayyane yake a wurin—ga waɗanda suke so su gani. Alama ce ta shari’ar al’ummar (Babila) da ta yi mulki na shekaru saba’in, kuma alama ce ta shari’a ga mulkin da yake mulki na shekaru saba’in na alama. Sa’ad da William Miller ya gabatar da fahimtarsa game da “sau bakwai” na Littafin Firistoci ashirin da shida, ya yi amfani da kwanaki dubu biyu da ɗari biyar da ashirin na Nebukadnezzar yana rayuwa kamar dabba a Daniyel sura ta huɗu a matsayin ɗaya daga cikin shaidun annabci don tabbatar da “sau bakwai” na Littafin Firistoci ashirin da shida. “Sau bakwai” shi ne duka dutsen tushe da kuma dutsen ƙarshe a Zakariya sura ta huɗu. Yesu, Sister White, Ishaya da Bitrus sun bayyana shi a matsayin dutsen da ya zama kan kusurwa. Ita ce koyarwar annabcin Littafi Mai Tsarki mai ɗauke da kambi, ko da yake a zahiri ba a ganin ta ga waɗanda suke ikirarin su ne manzannin mala’ika na uku.

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.

Yayin da muka fara la’akari da surori shida na farko na littafin Daniyel, yana da muhimmanci mu gane cewa tun daga farkon farawa an riga an bayyana “lokuta bakwai.” Lokacin da Babila ta kifar da Yehoiyakim, bautar shekaru saba’in ta fara. Littafin Tarihi ya bayyana dalilin da ya sa aka kai su bauta har tsawon shekaru saba’in.

> Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. And he did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem. And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:11–23.

> Zedekiya yana da shekara ashirin da ɗaya sa’ad da ya fara sarauta, kuma ya yi sarauta shekara goma sha ɗaya a Urushalima. Ya kuwa aikata abin da yake mugu a gaban Ubangiji Allahnsa, bai kuma ƙasƙantar da kansa a gaban annabi Irmiya ba, wanda yake magana daga bakin Ubangiji. Ya kuma tayar wa sarki Nebukadnezzar, wanda ya sa shi ya yi rantsuwa da Allah; amma ya taurare wuyansa, ya kuma ƙarfafa zuciyarsa daga komawa ga Ubangiji Allah na Isra’ila. Haka kuma dukan shugabannin firistoci da jama’a suka yi ta ƙetarewa ƙwarai, bisa ga dukan abubuwan banƙyama na al’ummai; suka kuma ƙazantar da gidan Ubangiji, wanda ya tsarkake a Urushalima. Ubangiji Allah na kakanninsu kuwa ya aika musu ta hannun manzanninsa, yana tashi da wuri yana aikawa; domin ya ji tausayin mutanensa, da mazauninsa. Amma suka yi wa manzannin Allah ba’a, suka rena maganarsa, suka kuma wulaƙanta annabawansa, har fushin Ubangiji ya tashi a kan mutanensa, har ba sauran magani. Saboda haka ya kawo musu sarkin Kaldiyawa, wanda ya kashe samariyarsu da takobi a cikin gidan tsarkakarsu, bai kuwa ji tausayin saurayi ko budurwa, tsoho ko mai sunkuyar da kai saboda tsufa ba: ya ba da su duka a hannunsa. Dukan kayayyakin gidan Allah kuwa, manya da ƙanana, da taskokin gidan Ubangiji, da taskokin sarki da na hakimansa; duk waɗannan ya kawo su Babila. Suka ƙone gidan Allah, suka rushe katangar Urushalima, suka ƙone dukan fadodinta da wuta, suka kuma lalatar da dukan kyawawan kayayyakinta. Waɗanda kuwa suka tsira daga takobi ya kwashe su zuwa Babila; a can suka zama bayinsa, shi da ‘ya’yansa, har zuwa sarautar mulkin Farisa: domin a cika maganar Ubangiji ta bakin Irmiya, har ƙasar ta more assabobinta: gama muddin tana kwance kufai ta kiyaye assabaci, domin a cika shekaru saba’in. To, a shekara ta fari ta Sairus sarkin Farisa, domin a cika maganar Ubangiji ta bakin Irmiya, Ubangiji ya motsa ruhun Sairus sarkin Farisa, har ya yi shela a cikin dukan mulkinsa, ya kuma rubuta ta, yana cewa, Ga abin da Sairus sarkin Farisa ya ce, Ubangiji Allah na sama ya ba ni dukan mulkokin duniya; ya kuma umarce ni in gina masa gida a Urushalima, wadda take cikin Yahuza. Wane ne a cikinku, daga dukan mutanensa? Ubangiji Allahnsa yă kasance tare da shi, bari kuma ya haura. 2 Tarihi 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.

Shekaru saba’in na bautar ƙasa sun kasance domin a cika maganar Irmiya, cewa, “har ƙasar ta more Asabbatan ta; muddin tana kwance kufai, tana kiyaye Asabbaci.” Akwai sashe guda ɗaya kaɗai a cikin Maganar Allah, banda ayar da muke kawowa daga Tarihi, da yake nufin ƙasar tana “more” Asabbatan ta. Wannan sashe yana cikin Littafin Firistoci surori na ashirin da biyar da na ashirin da shida. Sura ta ashirin da biyar tana ba da umarni game da yadda za a bar ƙasar ta more hutun Asabbacinta, sura ta ashirin da shida kuma tana zayyana la’anar “sau bakwai” idan ba a bi waɗannan umarnan alkawari ba.

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.

Ƙaddarar Jehoiyakim ta nuna farkon bauta, wadda take ɗaya daga cikin abubuwan da Daniyel ya kira “la’ana” da “rantsuwa” ta Musa a sura ta tara. Daniyel ya fahimci la’anar “sau bakwai,” domin ya ba da shaida a sura ta tara cewa ta wurin bincikensa na annabcin Irmiya na shekaru saba’in ne ya fahimci yawan shekarun da mutanen Allah za su yi cikin bauta a Babila.

> 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.

> A shekara ta fari ta mulkinsa ni, Daniyel, na fahimta ta wurin littattafai adadin shekarun da maganar Ubangiji ta zo wa annabi Irmiya a kansu, cewa zai cika shekaru saba’in cikin kufaituwar Urushalima. Daniyel 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.

Daniyel ya fahimci shekaru saba’in “ta wurin littattafai,” ba littafin Irmiya kaɗai ba. Wani littafin da ya fahimta shi ne rubuce-rubucen Musa, gama a cikin addu’arsa ya bayyana cewa “la’anar” shekarun saba’in na bauta ita ce “rantsuwar” Musa. Kalmar da ke cikin sura ta tara ta Daniyel, wadda aka fassara da “rantsuwa,” ita ce kalma ɗaya da aka fassara da “sau bakwai” a Leviticus ashirin da shida. Bautar Yahuda a Babila na shekaru saba’in cikawar la’anar “sau bakwai” ce, duk da abin da kowane masanin tauhidi na zamani zai iya gardama a kai. A bayyane take ƙwarai kamar hasken rana, amma sai dai idan kana a shirye ka gani.

> 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.

> Ubangiji kuwa ya yi magana da Musa a kan Dutsen Sinai, yana cewa, Ka faɗa wa ’ya’yan Isra’ila, ka ce musu, Sa’ad da kuka shiga ƙasar da nake ba ku, sai ƙasar ta kiyaye Asabbaci ga Ubangiji. Shekaru shida za ka shuka gonarka, shekaru shida kuma za ka gyara gonar inabinka, ka tattara amfaninta; amma a shekara ta bakwai za a yi Asabbacin hutawa ga ƙasar, Asabbaci ne ga Ubangiji: ba za ka shuka gonarka ba, ba kuwa za ka gyara gonar inabinka ba. Abin da ya tsiro da kansa daga girbinka ba za ka girbe ba, ba kuwa za ka tattara inabin gonarka marar gyara ba: gama shekara ce ta hutu ga ƙasar. Kuma Asabbacin ƙasar zai zama abinci a gare ku; a gare ka, da bāwanka, da kuyangarka, da ma’aikacinka na haya, da baƙonka wanda yake zaune tare da kai, da kuma dabbobinka, da namun daji da suke cikin ƙasarka; dukan amfaninta zai zama abinci. Kuma za ka ƙirga wa kanka Asabbatai bakwai na shekaru, sau bakwai na shekaru bakwai; kuma tsawon waɗannan Asabbatai bakwai na shekaru zai zama a gare ka shekara arba’in da tara. Sa’an nan za ka sa a busa ƙahon Jubilee a rana ta goma ga wata na bakwai; a Ranar Kafara za ku sa a busa ƙaho ko’ina cikin dukan ƙasarku. Lawiyawa 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.

Yana da muhimmanci a lura cewa, a cikin umarnin da ya shafi barin ƙasa ta huta, zagaye bakwai na shekaru shida na noma ƙasa da shekara ɗaya ta barin ƙasar ta huta suna ci gaba har zuwa shekara ta arba’in da tara, lokacin da ya kamata a yi jubili mai nuna cikar zagaye bakwai na shekaru bakwai. Muhimmin batu da ya kamata a gani shi ne, ƙarar ƙahon jubili ya kamata ya auku a Ranar Kafara, ta haka yana nuna cewa sa’ad da Ranar Kafara ta antitipi ta fara a ranar 22 ga Oktoba, 1844, to, ya kamata a busa ƙahon jubili mai wakiltar zagayen “sau bakwai” a wannan lokaci. “Sau bakwai” ɗin da suka fara lokacin da aka kai Manassa zuwa Babila a shekara ta 677 K.H.K., sun wakilci shekaru dubu biyu da ɗari biyar da ashirin, waɗanda suka ƙare a Ranar Kafara ta antitipi. Wannan alaƙa ba za ta kuɓuce wa kowa ba sai waɗanda ba sa son su gani. Zagayen “sau bakwai” yana da alaƙa da shekaru dubu biyu da ɗari uku.

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.

Yana kuma da muhimmanci a gane cewa a cikin umarnan alkawari na ayoyi tara na farko na Littafin Firistoci sura ta ashirin da biyar akwai mafi zurfin misali na ƙa’idar rana-domin-shekara a cikin Maganar Allah. Abincin tatsuniyoyi da masu ilimin tauhidi suke jefowa domin su sa garken ya kasance a maye da ruwan inabin Babila, shi ne cewa hukuncin “sau bakwai” a sura ta ashirin da shida fassara ce marar daidaito ta ma’anar Ibrananci na kalmar da aka fassara da “sau bakwai.” Wannan gardama ba gaskiya ba ce. Ma’anar Ibrananci ta kalmar tana ƙunshe sarai, a cikin ainihin ma’anarta, da hujjar da ke halatta amfani da ita ta hanyar lissafi, amma gurɓatacciyar gardamarsu, wadda suke ɗorawa a kan wata karkatacciyar ƙa’ida da ta ginu bisa ga abin da suka ayyana da kansu a matsayin ƙwarewarsu a nahawun Ibrananci, ba kome ba ce face gardamar karkatar da hankali.

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.

Hukuncin da aka wakilta a matsayin “sau bakwai” a babi na ashirin da shida, ana gane shi ne ta wurin mahallin nassin, ba ta wurin waɗansu malaman tauhidi na wannan zamani da ke karkatar da harshen Ibrananci ba. William Miller ya kafa wannan ƙarshe nasa ba tare da wani nuni ga harshen Ibrananci ba, kuma wahayi ya tabbatar da fahimtarsa a matsayin daidai. Mala’iku sun ja-goranci fahimtarsa bisa ga mahallin babin da hukuncin “sau bakwai” yake cikinsa, ba bisa ga harshen Ibrananci ba.

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.

Mahallin sura ta ashirin da biyar shi ne inda aka bayyana umarnan alkawari, sa’an nan sura ta ashirin da shida ta gabatar da albarkar da aka yi alkawari saboda kiyaye waɗannan umarnan alkawari, kuma bayan haka ta bayyana abin da Daniyel ya kira “la’anar Musa” saboda rashin biyayya ga waɗannan umarnan.

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.

Mahallin batun shi ne jigon ƙa’idar cewa yini guda yana wakiltar shekara guda a cikin annabcin Littafi Mai Tsarki. Waɗannan ayoyi na farko na Littafin Firistoci ashirin da biyar suna bayyana cewa a cikin annabcin Littafi Mai Tsarki yini yana wakiltar shekara guda. A cikin littafin Fitowa, Musa ya bayyana a sarari dangantakar da ke tsakanin hutun Asabar na rana ta bakwai domin mutum da dabba, da kuma hutun Asabar na shekara ta bakwai domin ƙasa.

> 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.

> Shekara shida za ka shuka ƙasarka, ka kuma tattara amfaninta; amma a shekara ta bakwai za ka bar ta ta huta, ta kuma kwanta babu aiki, domin matalautan mutanenka su ci; abin da suka bari kuwa dabbobin jeji za su ci. Haka kuma za ka yi da gonar inabinka, da gonar zaitunka. Kwana shida za ka yi aikinka, amma a rana ta bakwai za ka huta; domin sa naka da jakinka su huta, kuma ɗan baiwarka, da baƙon da yake zaune a cikinku, su sami farfaɗowa. Fitowa 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.

A cikin waɗannan ayoyi uku ana iya gane cewa ranar hutu ga mutane da dabbobi tana daidai da shekarar hutu ga ƙasa. A cikin Leviticus sura ta ashirin da biyar, a ayoyi biyar na farko, muna samun tsarin nahawu iri ɗaya da umarnin Asabar na Fitowa sura ta ashirin, ayoyi takwas zuwa goma sha ɗaya.

> 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.

> Ubangiji kuwa ya yi wa Musa magana a kan Dutsen Sinai, yana cewa, Ka faɗa wa ’ya’yan Isra’ila, ka ce musu, Sa’ad da kuka shiga ƙasar da nake ba ku, to, ƙasar za ta kiyaye Asabar ga Ubangiji. Shekara shida za ka shuka gonarka, shekara shida kuma za ka yi wa gonar inabinka gyara, ka kuma tattara amfaninta; amma a shekara ta bakwai za a yi wa ƙasar Asabar ta hutawa, Asabar ce ga Ubangiji: ba za ka shuka gonarka ba, ba kuwa za ka yi wa gonar inabinka gyara ba. Abin da ya tsiro da kansa daga girbinka ba za ka girbe ba, ba kuwa za ka tattara inabin kurangar inabinka da ba a gyara ba; gama shekara ce ta hutawa ga ƙasar. Leviticus 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.

> Ka tuna da ranar Asabbaci, domin ka tsarkake ta. Kwana shida za ka yi aiki, ka kuma yi dukan aikinka: amma rana ta bakwai ita ce Asabbacin Ubangiji Allahnka; a cikinta ba za ka yi wani aiki ba, kai, ko ɗanka, ko ’yarka, ko bawanka namiji, ko baiwarka mace, ko dabbobinka, ko baƙon da yake a cikin ƙofofinka: gama cikin kwana shida Ubangiji ya yi sama da ƙasa, da teku, da dukan abin da yake cikinsu, ya kuma huta a rana ta bakwai: saboda haka Ubangiji ya albarkaci ranar Asabbaci, ya kuma tsarkake ta. Fitowa 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”.

Tare da juna, umarnai biyu na Asabbaci suna bayyana mahallin Leviticus ashirin da biyar da ashirin da shida. Da aka haɗa su tare, layi bisa layi, suna ba da shaida cewa “kwana shida za ka yi aiki, ka kuma aikata dukan aikinka,” kuma “shekaru shida za ka shuka gonarka, shekaru shida kuma za ka gyara gonar inabinka, ka kuma tattara amfaninta.” “Amma rana ta bakwai Asabbacin Ubangiji Allahnka ce,” kuma “shekara ta bakwai za ta zama Asabbacin hutawa ga ƙasar, Asabbaci ga Ubangiji”.

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.

Duk kalmomin nan biyu da ake fassara su da “na bakwai,” a cikin kowanne daga cikin dokokin Asabar, ko Asabar ce ta mutane ko kuwa Asabar ce ta ƙasa, su ne wannan kalmar Ibrananci ɗaya da aka fassara da “sau bakwai” a babi na ashirin da shida na Littafin Firistoci. Mahallin babi na ashirin da biyar da na ashirin da shida na Littafin Firistoci an kafa shi ne a cikin ƙa’idar annabci cewa rana tana wakiltar shekara a annabcin Littafi Mai Tsarki. Haka kuma, ƙa’idar annabci ta farkon ambato tana da muhimmanci ƙwarai.

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.

Abu na farko da aka ambata a cikin waɗannan surori biyu shi ne ƙa’idar yini ɗaya don shekara ɗaya. Jibrilu da wasu mala’iku ne suka ja-goranci William Miller ya gane cewa “lokuta bakwai” na littafin Firistoci alama ce ta shekaru dubu biyu da ɗari biyar da ashirin, kuma wannan yana cikin cikakkiyar daidaituwa da ma’anar surorin, wato ƙa’idar yini ɗaya don shekara ɗaya da aka shimfiɗa a cikin ayoyi biyar na farko na sura ta ashirin da biyar.

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.

Sa’ad da marubucin littafin Tarihi ya bayyana dalilin da ya sa aka ƙyale Babila ta kai masarautar kudu ta Yahuza zuwa bauta, ya ce hakan ne domin ƙasar ta more hutun Asabacinta. Wurin kaɗai kuma a cikin Maganar Allah da ya bayyana ƙasar tana more wani hutu yana cikin surori na ashirin da biyar da na ashirin da shida na Littafin Firistoci. Shekaru saba’in da Babila ta yi mulki a matsayin masarauta ta farko ta annabcin Littafi Mai Tsarki, ba wai kawai suna gabatar da shekarun alama da dabbar ƙasa za ta yi mulki a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki ba, amma shekarun saba’in ɗin nan ishara ce kai tsaye ga “sau bakwai” na la’anar 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.

Sa’ad da muka fara nazarin annabce-annabcen da aka gabatar a surori shida na farko na Daniyel, yana da muhimmanci mu san cewa la’anar “sau bakwai,” kamar yadda albarkar “sau bakwai” ma take, wani bangare ne na kowanne daga cikin waɗannan surori.

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.

Yana da muhimmanci kuma a tuna cewa zagayen bakwai na zagaye-zagaye na shekaru bakwai ana yi masa alama da busar ƙahon shelar yanci a rana ta goma ga wata na bakwai, wadda ita ce Ranar Kafara. Wannan gaskiyar tana ɗaure “lokuta bakwai” tare da kwanaki dubu biyu da ɗari uku na Daniel sura ta takwas, aya ta goma sha huɗu. Haka kuma yana da muhimmanci a tuna cewa shekara ta annabci tana da kwanaki ɗari uku da sittin, kuma idan ka tara kwanaki ɗari uku da sittin sau da sau har su kai ga “lokuta bakwai,” suna zama kwanaki dubu biyu da ɗari biyar da ashirin.

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.

Sa’ad da Daniyel ya gane ta wurin littattafai adadin shekarun da Irmiya ya bayyana, sai ya fara addu’a wadda ta ƙunshi kowane ɓangare na amsar tuba da aka bayyana cewa wajibi ne, idan mutanen Allah za su taɓa farkawa ga hakikanin cewa suna cikin bauta a ƙasar abokin gāba. A ƙarshen addu’ar Daniyel ta Leviticus ashirin da shida, Jibra’ilu ya bayyana domin ya ba Daniyel fahimtar wahayi wanda ya “ji”, wahayin kwanaki dubu biyu da ɗari uku. Jibra’ilu ya fara ne da sanar da Daniyel cewa makonni saba’in an “ƙayyade” domin mutanen Daniyel.

> 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.

> An ƙayyade makonni saba’in a kan mutanenka da kuma a kan birninka mai tsarki, domin a ƙare saɓo, a kawo ƙarshen zunubai, a yi kafara domin mugunta, a shigar da adalcin madawwami, a kulle wahayi da annabci, kuma a shafe Mafi Tsarki. Daniyel 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.

Kalmar da aka fassara da “ƙaddara” a cikin ayar tana nufin “yanke”, sabili da haka tana nufin cewa makonni saba’in za a yanke su daga cikin kwanaki dubu biyu da ɗari uku. Da farawa daga doka ta uku a shekara ta 457 K.H.H., mutanen Daniyel za su sami makonni saba’in na annabci a matsayin lokacin gwaji. Makonni saba’in na annabci sun yi daidai da shekaru ɗari huɗu da casa’in. Shekaru ɗari huɗu da casa’in bayan doka ta uku, Isra’ila ta dā za ta jejjefi Istifanus da duwatsu a shekara ta 34, kuma za a raba ta da Allah gaba ɗaya.

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.

Bautar da ta riga dokoki ukun da suke bayyana mafarin shekaru ɗari huɗu da casa’in na lokacin jarrabawa, ta kai shekaru saba’in. Waɗannan shekaru saba’in an ƙaddara su ne domin ƙasar ta more hutun Asabbaci da Isra’ila ta dā ba ta taɓa cika ba. Waɗannan shekaru saba’in na hutun Asabbaci ga ƙasar sun zo ne saboda shekaru ɗari huɗu da casa’in na tawaye ga rantsuwar 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.

Shekaru ɗari huɗu da casa’in na tawaye ga alkawarin Lawiyawa ashirin da biyar, suka haifar da shekaru saba’in na bautar talala domin ƙasar ta more hutunta. Shekarun saba’in na bautar talala suka kai ga dokoki uku, waɗanda suka alamta wani shekaru ɗari huɗu da casa’in na lokacin gwaji ga Isra’ila ta dā. Saboda haka muna ganin lokutan gwaji biyu, kowannensu na shekaru ɗari huɗu da casa’in. Dokoki ukun nan suna zama misali na saƙonnin mala’iku uku, na farkonsu kuwa ya iso a shekara ta 1798, a ƙarshen fushin farko na “sau bakwai” a kan masarautar arewa. Mala’ika na uku ya iso shekaru dubu biyu da ɗari uku bayan doka ta uku, a ranar 22 ga Oktoba, 1844, wanda a lokacin ne kuma “ƙarshen ƙarshe na fushin” ya zo.

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.

A cikin shekaru arba’in da shida tsakanin ƙarshen fushin farko da ƙarshen fushin ƙarshe, Yesu ya aza harsashin haikalin Millerite, kuma dutsen harsashin shi ne “sau bakwai.” Wannan dutse zai kasance ko dai dutsen harsashi (ko kuma dutsen tuntuɓe) ga Adventism a farkonsa, kuma ko dai dutsen kan-gini da dutsen kammalawa (ko kuma dutsen kabari) ga Adventism a ƙarshe. Dokoki uku da suke wakiltar isowar saƙonnin mala’iku uku a cikin tarihin 1798 zuwa 1844, su ma suna wakiltar surori uku na farko na littafin Daniyel.

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

Za mu fara yin la’akari da surori shida na farko a talifi na gaba.

> “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.

> “Sa’ad da aka fi fahimtar littattafan Daniyel da Wahayi, masu bi za su kasance da ƙwarewar addini gaba ɗaya dabam... Abu ɗaya tabbatacce za a fahimta daga nazarin Wahayi—wato, dangantakar da ke tsakanin Allah da mutanensa tana da kusanci ƙwarai kuma tabbatacciya.” The Faith I Live By, 345.

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