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# The Book of Daniel - Number Five

Akwụkwọ Daniel - Nọmba Ise

Seventy Years

Afọ Iri Asaa

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.

Jehoyakim bụ onye mbụ n’ime ndị eze atọ ikpeazụ nke Juda, ma mgbe ndị Babilọn meriri ya, afọ iri asaa nke ịbụ ohu maka alaeze ndịda ahụ malitere. Afọ iri asaa ahụ na-akọwa oge Babilọn, alaeze mbụ nke amụma Akwụkwọ Nsọ, ga-achị. N’Isi nke iri abụọ na atọ nke Aịsaịa, a ga-echefu nwanyị akwụna nke Taịa ruo afọ iri asaa nke ihe nnọchianya, bụ ndị a kọwara n’amụma dịka ụbọchị nke otu eze. N’amụma Akwụkwọ Nsọ, eze bụ alaeze, ma ụbọchị nke naanị alaeze nke amụma Akwụkwọ Nsọ nke ruru afọ iri asaa bụ Babilọn.

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.

N’oge akụkọ ihe mere eme ahụ, a ga-echefu akwụna nke Taịa, onye na-anọchi anya papacy. Ná ngwụcha afọ iri asaa ahụ nke ihe nnọchianya, a ga-echeta ya, ọ ga-apụkwa gaa kwa iko ya na alaeze niile nke ụwa. Iko nke mmụọ bụ mmekọrịta na-akwadoghị iwu nke njikọta chọọchị na ọchịchị. Ná ngwụcha afọ iri asaa ahụ nke ihe nnọchianya, papacy ga-abanye n’ime mmekọrịta ya na Mba Ndị Dị n’Otu, nke e ji ndị eze niile ahụ akwụna nke Taịa na-akwa iko na ha ná ngwụcha afọ iri asaa ahụ nke ihe nnọchianya na-anọchi anya. Alaeze nke na-achị n’oge afọ iri asaa ahụ nke ihe nnọchianya bụ United States, anụ ọhịa nke ụwa nwere mpi abụọ.

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.

Isi nke mbụ ruo nke ise nke Daniel na-akọwapụta akụkọ ihe mere eme nke afọ iri asaa nke Babilọn, ya mere isi ndị ahụ na-anọchi anya akụkọ ihe mere eme nke mpi abụọ nke anụ ọhịa nke ụwa. Isi nke anọ na nke ise na-egosi eze mbụ na eze ikpeazụ nke Babilọn, ma ọnụ, isi abụọ ahụ na-egosi akụkọ ihe mere eme nke anụ ọhịa nke ụwa na mpi ya abụọ. Ikpe nke mpi abụọ ahụ, na nke anụ ọhịa nke ụwa n’onwe ya, ka a na-anọchi anya ya site n’ikpe e kpeere eze mbụ na eze ikpeazụ. Ikpe Nebukadneza bụ ịchụpụ ya n’ihi “oge asaa,” mgbe o biri dịka anụ ọhịa n’ọhịa ruo ụbọchị puku abụọ narị ise na iri abụọ, na-eri ahịhịa ma na-anata igirigi. Ikpe Belshaza bụ ihe e dere n’elu mgbidi, ma a tụnyere ya na nọmba puku abụọ narị ise na iri abụọ, si otu a na-egosi na ikpe nke anụ ọhịa nke ụwa na mpi ya abụọ ka a na-anọchi anya ya site n’“oge asaa” nke Levitikọs iri abụọ na isii. Nke a dabere n’ịgba ama nke eze abụọ, ma ndị àmà abụọ ahụ na-anọchi anya nke mbụ na nke ikpeazụ.

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.

“Ugboro asaa” bụ nkume ịsụ ngọngọ nye Adventizim, ya mere a pụghị ịmata ya, n’agbanyeghị na ọ dị ebe ahụ n’ụzọ doro anya—nye ndị chọrọ ịhụ. Ọ bụ akara nke ikpe nke mba ahụ (Babịlọn) nke chịrị afọ iri asaa, ọ bụkwa akara nke ikpe nke alaeze nke na-achị afọ iri asaa nke amụma. Mgbe William Miller gosipụtara nghọta ya banyere “ugbọro asaa” nke Levitikọs iri abụọ na isii, o jiri ụbọchị puku abụọ na narị ise na iri abụọ nke Nebukadneza biri dịka anụ ọhịa na Daniel isi nke anọ dịka otu n’ime ndị àmà amụma iji kwado “ugbọro asaa” nke Levitikọs iri abụọ na isii. “Ugboro asaa” bụ ma nkume ntọala ma nkume isi ụlọ n’isi Zecharaya nke anọ. Jizọs, Nwanyị White, Aịsaịa na Pita kọwara ya dịka nkume ahụ nke ghọrọ isi nkuku. Ọ bụ ozizi okpueze nke amụma Akwụkwọ Nsọ, n’agbanyeghị na ọ fọrọ nke nta ka ndị na-ekwupụta na ha bụ ndị ozi nke mmụọ ozi nke atọ ghara ịhụ ya.

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.

Ka anyị na-amalite ịtụle isi nke mbụ ruo nke isii nke akwụkwọ Daniel, ọ dị mkpa ịghọta na e mere ka a mara “oge asaa” ahụ site ná mmalite kpọmkwem. Mgbe Babilọn meriri Jehoiakim, ndọrọ-n’agha nke afọ iri asaa ahụ malitere. Akwụkwọ Ihe E Mere na-akọwa ihe mere e ji dọba ha n’agha afọ iri asaa.

> 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.

> Zedekaịa dị afọ iri abụọ na otu mgbe ọ malitere ịchị, ọ chịrịkwa afọ iri na otu na Jerusalem. O mere ihe ọjọọ n’anya Onyenwe anyị Chineke ya, ọ wedakwaghị onwe ya n’ihu Jeremiah onye amụma, onye si n’ọnụ Onyenwe anyị kwuo okwu. O nyekwara eze Nebukadneza inupụ isi, onye mere ka o ṅụọ iyi site n’aha Chineke; ma o mere ka olu ya sie ike, meekwa ka obi ya sie ike ka o wee ghara ichigharịkwuru Onyenwe anyị, Chineke nke Izrel. Ọzọkwa, ndị isi nile nke ndị nchụàjà na ndị mmadụ mehiere nke ukwuu, n’iso ihe arụ nile nke ndị mba ọzọ; ha merụọkwa ụlọ Onyenwe anyị, nke O dokwara nsọ na Jerusalem. Onyenwe anyị, Chineke nke nna nna ha, zitere ha ozi site n’aka ndị ozi Ya, na-ebili n’isi ụtụtụ ma na-eziga ha; n’ihi na O nwere ọmịiko n’ebe ndị Ya nọ, nakwa n’ebe obibi Ya nọ. Ma ha kpọrọ ndị ozi Chineke ọchị, lelịa okwu Ya anya, mekwaa ndị amụma Ya ihe ọjọọ, ruo mgbe iwe Onyenwe anyị biliri megide ndị Ya, ruo mgbe ọgwụgwọ adịkwaghị. N’ihi ya, O mere ka eze ndị Kaldia bịakwasị ha, onye ji mma agha gbuo ụmụ okorobịa ha n’ụlọ ebe nsọ ha; o nwekwara ọmịiko n’ebe nwa okorobịa ma ọ bụ nwa agbọghọ nọ, ma ọ bụ n’ebe agadi nwoke nọ, ma ọ bụ onye ehulatawo n’ihi nká: O nyefere ha niile n’aka ya. Ngwongwo nile nke ụlọ Chineke, ndị ukwu na ndị nta, na akụ nile nke ụlọ Onyenwe anyị, na akụ nke eze na nke ndị isi ya; ihe ndị a nile ka ọ kpọgara na Babilọn. Ha kpọrọ ụlọ Chineke ọkụ, kwatukwa mgbidi Jerusalem, werekwa ọkụ kpọọ ụlọ eze ya nile ọkụ, bibiekwa ngwongwo ya nile mara mma. Ndị fọdụrụ ndụ n’aka mma agha ka o dọọrọ n’agha gaa Babilọn; ebe ha ghọrọ ndị ohu nye ya na ụmụ ya ruo n’oge ọchịchị alaeze Peasia: ka e wee mezuo okwu Onyenwe anyị site n’ọnụ Jeremiah, ruo mgbe ala ahụ nwetara izu ike sabbath ya nile: n’ihi na ogologo oge niile ọ tọgbọrọ n’efu ka ọ debere sabbath, iji mezuo afọ iri asaa. Ugbu a n’afọ mbụ nke Saịrọs eze Peasia, ka okwu Onyenwe anyị nke e kwuru site n’ọnụ Jeremiah wee mezuo, Onyenwe anyị kpaliri mmụọ Saịrọs eze Peasia, nke mere na o mere mkpọsa n’alaeze ya nile, deekwa ya n’akwụkwọ, sị, Otú a ka Saịrọs eze Peasia kwuru, Alaeze niile nke ụwa ka Onyenwe anyị Chineke nke eluigwe enyewo m; O nyekwala m iwu ka m wuruoro Ya ụlọ na Jerusalem, nke dị na Juda. Ònye nọ n’etiti unu niile nke ndị Ya? Ka Onyenwe anyị Chineke ya nọrọnyere ya, ka ọ rigokwa. 2 Ihe Emere Eme 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.

Afọ iri asaa ahụ nke ịdị n’ohu bụ iji mezuo okwu Jeremaịa, “ruo mgbe ala ahụ nwetara izu-ike Sabat ya; n’ihi na ogologo oge niile ọ tọgbọrọ n’efu, ọ nọgidere na-edebe Sabat.” E nwere naanị otu ebe ọzọ n’Okwu Chineke, ma e wezụga amaokwu ahụ dị na Ihe E Mere nke anyị na-ezo aka na ya, nke na-ekwu banyere ala ahụ “inweta” izu-ike Sabat ya. Ebe ahụ dị n’isi nke iri abụọ na ise na nke iri abụọ na isii nke Levitikọs. Isi nke iri abụọ na ise na-enye ntụziaka banyere otú a ga-esi kwe ka ala ahụ nwetara izu-ike Sabat ya, isi nke iri abụọ na isii akọwapụtakwa ọbụbụ ọnụ nke “ugboro asaa” ma ọ bụrụ na e soghị ntụziaka ọgbụgba ndụ ahụ.

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.

Akara Jehoiakim bụ akara mmalite nke ndọrọ n’agha ahụ, nke bụ otu akụkụ n’ime ihe Daniel kpọrọ “ọnbụbụ ọnụ” na “iyi” nke Mosis n’isi nke itoolu. Daniel ghọtara ọnbụbụ ọnụ nke “ugboro asaa” ahụ, n’ihi na ọ na-agba ama n’isi nke itoolu na ọ bụ site n’ịmụ amụma afọ iri asaa nke Jeremiah ka o ji ghọta ọnụọgụ afọ ndị ndị Chineke ga-anọ n’ịbụ ohu na Babilọn.

> 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.

> N’afọ mbụ nke ọchịchị ya, mụ onwe m, Daniel, ghọtara site n’akwụkwọ dị iche iche ọnụ ọgụgụ afọ ahụ, nke okwu Onyenwe anyị bịara n’aka Jeremaya onye amụma gbasara ya, na Ọ ga-emezu afọ iri asaa n’ime mbibi nile nke Jerusalem. 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 ghọtara afọ iri asaa ahụ “site n’akwụkwọ ndị ahụ,” ọ bụghị naanị akwụkwọ Jeremaịa. Akwụkwọ ọzọ ọ ghọtara bụ ihe Mozis dere, n’ihi na n’ekpere ya ọ kpọrọ “ọnbụ ọnụ” nke afọ iri asaa nke ịbụ ohu “iyi” nke Mozis. Okwu ahụ dị na Daniel isi nke itoolu, nke a sụgharịrị dịka “iyi,” bụ otu okwu ahụ a sụgharịrị dịka “ugboro asaa” na Levitikọs iri abụọ na isii. Ndọta n’agha nke Juda na Babilọn ruo afọ iri asaa bụ mmezu nke ọnbụ ọnụ nke “ugboro asaa,” n’agbanyeghị ihe ọkà mmụta okpukpe ọ bụla nke oge a pụrụ ịrụ ụka. O doro anya dịka ìhè ehihie, ma naanị ma ọ bụrụ na i kwe ka ịhụ ya.

> 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.

> Jehova we gwara Mozis n’Ugwu Saịnaị, sị, Gwa ụmụ Izrel, sị ha, Mgbe unu batara n’ala ahụ nke M na-enye unu, mgbe ahụ ka ala ahụ debe izu-ike nye Jehova. Afọ isii ka ị ga-agha mkpụrụ n’ubi gị, afọ isii ka ị ga-akpụcha osisi vaịn gị, chikọta mkpụrụ ya; ma n’afọ nke asaa ka izu-ike zuru ezu ga-abụ nke ala ahụ, izu-ike nye Jehova: ị gaghị agha mkpụrụ n’ubi gị, ị gaghị akpụchakwa osisi vaịn gị. Ihe toro n’onwe ya n’oge owuwe ihe ubi gị ka ị gaghị aghọrọ, ị gaghị achịkọtakwa mkpụrụ vaịn nke osisi vaịn gị a na-akpụchaghị: n’ihi na ọ bụ afọ izu-ike nye ala ahụ. Izu-ike nke ala ahụ ga-abụ nri nye unu; nye gị, na nye ohu gị nwoke, na nye odibo gị nwanyị, na nye onye ọrụ ụgwọ gị, na nye ọbịa gị nke bi n’etiti gị, nakwa nye anụ ụlọ gị, na nye anụ ọhịa nke dị n’ala gị, ihe niile ọ mụrụ ga-abụ nri. Ị ga-agụkwara onwe gị izu-ike afọ asaa, ugboro asaa nke afọ asaa; oge nke izu-ike afọ asaa ahụ ga-abụrụ gị afọ iri anọ na itoolu. Mgbe ahụ ka ị ga-eme ka opi Jubili tụọ ụda n’ụbọchị nke iri nke ọnwa nke asaa; n’ụbọchị mkpuchi mmehie ka unu ga-eme ka opi ahụ tụọ ụda n’ala unu niile. Levitikọs 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.

Ọ dị mkpa ịhụ na n’iwu banyere ikwe ka ala zuru ike, usoro asaa nke afọ isii a na-arụ ọrụ n’ala na otu afọ a na-ahapụ ala ka o zuru ike na-aga n’ihu ruo n’afọ nke iri anọ na itoolu, mgbe a ga-enwe jubili nke na-egosi mmezu nke usoro asaa nke afọ asaa. Isi ihe dị mkpa a ga-ahụ bụ na ịfụ opì jubili ahụ ga-eme n’Ụbọchị Mkpuchi Mmehie, si otú a na-egosi na mgbe Ụbọchị Mkpuchi Mmehie nke ihe nnọchianya ya malitere na Ọktoba 22, 1844, a ga-afụ opì jubili ahụ nke na-anọchi anya okirikiri nke “oge asaa” n’oge ahụ. “Oge asaa” ahụ nke malitere mgbe e bugara Manase n’agha jee Babilọn na 677 BC, nọchiri anya afọ puku abụọ na narị ise na iri abụọ nke kwụsịrị n’Ụbọchị Mkpuchi Mmehie nke ihe nnọchianya ya. Njikọ ahụ ga-apụ naanị n’anya ndị na-achọghị ịhụ. Okirikiri nke “oge asaa” ahụ jikọrọ ya na afọ puku abụọ na narị atọ.

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.

Ọ dịkwa mkpa ịhụ na n’ime ntụziaka ọgbụgba-ndụ nke amaokwu itoolu mbụ nke Levitikọs iri abụọ na ise ka e nwere ihe atụ kasị omimi nke ụkpụrụ ụbọchị-n’ihi-afọ n’Okwu Chineke. Nri efere nke akụkọ ifo ndị ọkà mmụta okpukpe na-atụpụ iji mee ka ìgwè atụrụ ahụ nọrọ n’ịṅụbiga mmanya Babilọn ókè, bụ na ikpe nke “oge asaa” n’isi nke iri abụọ na isii bụ nghọta na-ezighị ezi banyere ihe okwu Hibru ahụ a sụgharịrị dịka “oge asaa” pụtara. Arụmụka ahụ abụghị eziokwu. Ihe okwu Hibru ahụ pụtara n’ezie na-eburu n’ime nkọwa ya n’uju, nkwado ziri ezi maka itinye ya n’ọrụ n’ụzọ ọnụọgụgụ, ma arụmụka ha nwere nkwarụ, nke ha ji isi echiche a na-eduhie eduhie nke ha wulitere n’elu nkwupụta onwe ha na ha bụ ndị ọkachamara n’usoro asụsụ Hibru akwado, bụ naanị arụmụka nke nduhie.

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.

A na-amata ikpe ahụ e gosipụtara dị ka “oge asaa” n’isi nke iri abụọ na isii site n’ọdịnaya nke akụkụ Akwụkwọ Nsọ ahụ, ọ bụghị site n’aka ụfọdụ ndị ọkà mmụta okpukpe nke oge a na-agbagọ asụsụ Hibru. William Miller wuru nkwubi-okwu ya n’enweghị ntụaka ọ bụla nye asụsụ Hibru, mmụọ nsọ wee kwado nghọta ya dịka nke ziri ezi. Ndị mmụọ ozi duziri nghọta ya dabere n’ọdịnaya isi ahụ ebe ikpe nke “oge asaa” ahụ dị, ọ bụghị dabere n’asụsụ Hibru.

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.

Ọnọdụ nke isi nke iri abụọ na ise bụ ebe e si akọwapụta ntuziaka nke ọgbụgba ndụ ahụ, isi nke iri abụọ na isii wee nye ngọzi e kwere ná nkwa maka idebe ntuziaka ndị ahụ nke ọgbụgba ndụ ahụ, ma emesịa kọwaa ihe Daniel kpọrọ “ọnbụ ọnụ nke Moses” n’ihi nnupụisi megide ntuziaka ndị ahụ.

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.

Ọnọdụ nke a bụ isiokwu gbasara ụkpụrụ nke otu ụbọchị maka otu afọ n’amụma Akwụkwọ Nsọ. Amaokwu ndị mbụ ahụ nke Levitikọs iri abụọ na ise na-egosi na n’amụma Akwụkwọ Nsọ, otu ụbọchị na-anọchi anya otu afọ. N’akwụkwọ Ọpụpụ, Mosis na-akọwa nke ọma mmekọrịta dị n’etiti izu ike sabbath nke ụbọchị nke asaa maka mmadụ na anụmanụ, na izu ike sabbath nke afọ nke asaa maka ala ahụ.

> 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.

> Afọ isii ka ị ga-akọ ala gị ma chịkọta mkpụrụ ya; ma n’afọ nke asaa ị ga-ahapụ ya ka o zuo ike ma nọrọ jụụ, ka ndị ogbenye nke ndị gị wee rie; ma ihe ha hapụrụ, anụ ọhịa nke ubi ga-eri. Otu a kwa ka ị ga-eme n’ubi vaịn gị na n’ubi oliv gị. Ụbọchị isii ka ị ga-arụ ọrụ gị, ma n’ụbọchị nke asaa ị ga-ezu ike; ka ehi gị na ịnyịnya ibu gị wee zuo ike, ka nwa nke odibo nwanyị gị na onye ọbịa wee nweta ume ọhụrụ. Ọpụpụ 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.

N’ime amaokwu atọ ahụ, a pụrụ ịmata na otu ụbọchị izuike nye mmadụ na anụ ọhịa na ibe ha hà otu afọ izuike nye ala ahụ. N’akwụkwọ Levitikọs isi nke iri abụọ na ise, n’amaokwu ise mbụ, anyị na-ahụ otu usoro asụsụ ahụ kpọmkwem dị ka nke iwu ụbọchị izuike ahụ dị n’Ọpụpụ isi nke iri abụọ, amaokwu nke asatọ ruo nke iri na otu.

> 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.

> Onyenwe anyị wee gwa Mozis okwu n’ugwu Saịnaị, sị, Gwa ụmụ Izrel okwu, sịkwa ha, Mgbe unu batara n’ala ahụ nke m na-enye unu, mgbe ahụ ka ala ahụ ga-edebe sabbat nye Onyenwe anyị. Afọ isii ka ị ga-agha ubi gị mkpụrụ, afọ isii ka ị ga-akwacha vaịn gị, ma chịkọta mkpụrụ ya; ma n’afọ nke asaa, ka e nwee sabbat nke izuike nye ala ahụ, sabbat nye Onyenwe anyị: ị gaghị agha ubi gị mkpụrụ, ị gaghị akwacha vaịn gị. Ihe ahụ nke na-eto n’onwe ya site n’ihe owuwe ubi gị, ị gaghị ewe ya; ị gaghịkwa achịkọta mkpụrụ vaịn nke osisi vaịn gị a na-akwachaghị: n’ihi na ọ bụ afọ izuike nye ala ahụ. Levitikọs 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.

> Chetanụ ụbọchị izu-ike nsọ, ido ya nsọ. Ụbọchị isii ka ị ga-arụ ọrụ, mezuokwa ọrụ gị niile: ma ụbọchị nke asaa bụ izu-ike nke Onyenwe anyị Chineke gị: n’ime ya ị gaghị arụ ọrụ ọbụla, gị onwe gị, ma ọ bụ nwa gị nwoke, ma ọ bụ nwa gị nwanyị, nwoke na-ejere gị ozi, ma ọ bụ nwanyị na-ejere gị ozi, ma ọ bụ anụ ụlọ gị, ma ọ bụ ọbịa gị nke nọ n’ime ọnụ ụzọ ámá gị: n’ihi na n’ime ụbọchị isii Onyenwe anyị kere eluigwe na ụwa, oké osimiri, na ihe niile dị n’ime ha, wee zuo ike n’ụbọchị nke asaa: ya mere Onyenwe anyị gọziri ụbọchị izu-ike ahụ, wee doo ya nsọ. Ọpụpụ 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”.

N’otu ha, iwu sabbath abụọ ahụ na-akọwa gburugburu nke Levitikọs iri abụọ na ise na iri abụọ na isii. Mgbe e jikọtara ha ọnụ, ahịrị n’elu ahịrị, ha na-agba àmà na “ụbọchị isii ka ị ga-arụ ọrụ, mekwaa ọrụ gị niile,” nakwa na “afọ isii ka ị ga-akụ ubi gị, afọ isii ka ị ga-egbutu vaịn gị, ma chịkọta mkpụrụ ya.” “Ma ụbọchị nke asaa bụ sabbath nke Onyenwe anyị Chineke gị,” nakwa na “afọ nke asaa ga-abụ sabbath izuike nye ala ahụ, sabbath nye Onyenwe anyị”.

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.

Okwu abụọ ahụ a sụgharịrị dịka “nke asaa,” n’ime nke ọ bụla n’ime iwu izu-ike ahụ, ma ọ bụ izu-ike maka mmadụ ma ọ bụ izu-ike maka ala, bụ otu okwu Hibru ahụ nke a sụgharịrị dịka “ugboro asaa” n’isi nke iri abụọ na isii nke Levitikọs. Ihe gbara isi nke iri abụọ na ise na nke iri abụọ na isii nke Levitikọs gburugburu ka e debere n’okpuru iwu amụma ahụ na otu ụbọchị na-anọchi anya otu afọ n’amụma Baịbụl. Otu ihe ahụ dịkwa mkpa bụ iwu amụma nke mkpọtụ mbụ.

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.

Ihe mbụ e kwuru n’ime isiakwụkwọ abụọ ndị a bụ ụkpụrụ ụbọchị otu maka afọ otu. Gabriel na ndị mmụọ ozi ndị ọzọ duuru William Miller ka ọ mata “oge asaa” nke Levitikọs dịka ihe nnọchianya nke puku afọ abụọ na narị afọ ise na iri abụọ, ma nke a kwekọrọ kpamkpam na gburugburu okwu nke isiakwụkwọ ndị ahụ, nke bụ ụkpụrụ ụbọchị otu maka afọ otu a kọrọ n’amaokwu ise mbụ nke isiakwụkwọ nke iri abụọ na ise.

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.

Mgbe onye dere Ihe Emere n’Oge gara aga kọwara ihe kpatara e ji kwe ka Babilọn dọrọ alaeze ndịda, bụ́ Juda, n’agha ndọta, o kwuru na ọ bụ ka ala ahụ nwee ọṅụ izu ike sabbat ya. Nanị ebe ọzọ n’Okwu Chineke ebe a kọwara na ala ahụ na-enwe izu ike dị n’isi nke iri abụọ na ise na nke iri abụọ na isii nke Levitikọs. Afọ iri asaa ahụ Babilọn jiri chịa dịka alaeze mbụ nke amụma Akwụkwọ Nsọ, ọ bụghị naanị na ọ na-egosi afọ ihe nnọchianya nke anụ ọhịa nke ụwa ga-achị dịka alaeze nke isii nke amụma Akwụkwọ Nsọ, kama afọ iri asaa ahụ bụkwa ntụaka kpọmkwem banyere “oge asaa” nke ọnụ Moses.

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.

Mgbe anyị malitere ịmụ amụma ndị a na-anọchi anya n’isiakwụkwọ isii mbụ nke Daniel, ọ dị oke mkpa ịmata na ọbụbụ ọnụ nke “oge asaa,” nakwa ngọzi nke “oge asaa,” bụ ihe mejupụtara nke isiakwụkwọ ọ bụla n’ime ndị ahụ.

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.

Ọ dịkwa mkpa icheta na a na-akara okirikiri nke izu asaa nke afọ asaa site n’ịfụ opì nke jubili n’ụbọchị nke iri nke ọnwa nke asaa, nke bụ Ụbọchị Mkpuchi Mmehie. Eziokwu a na-ejikọta “oge asaa” ahụ na ụbọchị puku abụọ na narị atọ nke Daniel isi nke asatọ, amaokwu nke iri na anọ. Ọ dịkwa mkpa icheta na afọ amụma bụ ụbọchị narị atọ na iri isii, ma ọ bụrụ na i kpọkọta ụbọchị narị atọ na iri isii ugboro ugboro, maka “oge asaa,” ọ na-abụ ụbọchị puku abụọ na narị ise na iri abụọ.

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.

Mgbe Daniel ghọtara site n’akwụkwọ ọnụ ọgụgụ afọ ndị Jeremaịa kọwara, o bidoro ekpere nke na-ekwuputa akụkụ ọ bụla nke nzaghachi nchegharị a kọwara dị ka ihe dị mkpa, ma ọ bụrụ na ndị nke Chineke ebulitewo n’ezie n’ịghọta na ha bụ ndị a dọtara n’agha n’ala onye iro. N’ọgwụgwụ ekpere Daniel nke Levitikọs iri abụọ na isii, Gebriel pụtara inye Daniel nghọta banyere ọhụụ ahụ nke ọ “nụrụ,” bụ ọhụụ nke ụbọchị puku abụọ na narị atọ. Gebriel malitere site n’ịgwa Daniel na izu iri asaa ka e “kpebiri” nye ndị Daniel.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Izu iri asaa ka e kpebiri n’isi ndị gị na n’isi obodo nsọ gị, iji mechaa njehie ahụ, na ime ka mmehie kwụsị, na ime ka e nwee mkpuchi mmehie, na iweta ezi omume ebighị ebi, na ịkpọchie ọhụụ na amụma, na ite Onye Nsọ Kachasị Nsọ mmanụ. 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.

Okwu a sụgharịrị dịka “ekpebiri” n’amaokwu ahụ pụtara “ebipụrụ”, ya mere ọ pụtara na a ga-ebipụ izu iri asaa n’ime ụbọchị puku abụọ na narị atọ ahụ. Malite n’iwu nke atọ n’afọ 457 T.K., ndị Daniel ga-enwe izu amụma iri asaa dịka oge nnwale ha. Izu amụma iri asaa hà otu narị afọ anọ na iri itoolu. Afọ narị anọ na iri itoolu mgbe iwu nke atọ ahụ gasịrị, Izrel oge ochie ga-atukwa Stivin nkume n’afọ 34, a ga-agbakwa ha alụkwaghịm kpamkpam n’ihu Chineke.

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.

Ndọta ahụ nke buru ụzọ tupu iwu atọ ahụ, nke na-akọwapụta ebe mmalite nke afọ narị anọ na iri itoolu ahụ nke oge nnwale, bụ afọ iri asaa. Afọ iri asaa ahụ bụ ka e wee hapụ ala ahụ ka ọ nụ ụtọ izu ike sabbath ndị ahụ Izrel oge ochie emezughị. Afọ iri asaa nke izu ike sabbath nye ala ahụ bịara n’ihi afọ narị anọ na iri itoolu nke nnupụisi megide iyi Mose (maọbụ izu iri asaa nke afọ).

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.

Afọ narị anọ na iri itoolu nke nnupụisi megide ọgbụgba-ndụ nke Livitikọs iri abụọ na ise, butere afọ iri asaa nke ndọta n’agha ka ala wee nwee ike ịnụ ụtọ izuike ya. Afọ iri asaa ahụ nke ndọta n’agha dugara n’iwu atọ, nke kara akara afọ narị anọ na iri itoolu ọzọ nke oge nnwale nye Izrel oge ochie. Ya mere anyị na-ahụ oge nnwale abụọ, nke ọ bụla bụ afọ narị anọ na iri itoolu. Iwu atọ ahụ na-anọchi anya ozi ndị mmụọ ozi atọ, nke nke mbụ n’ime ha bịarutere n’afọ 1798, na njedebe nke iwe mbụ ahụ nke “oge asaa” megide alaeze ugwu. Mmụọ ozi nke atọ bịarutere afọ puku abụọ na narị atọ mgbe iwu nke atọ gasịrị n’ụbọchị Ọktoba 22, 1844, nke bụkwa mgbe “njedebe ikpeazụ nke iwe ahụ” bịarutere.

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.

N’ime afọ iri anọ na isii dị n’etiti njedebe nke mbụ iwe ahụ na njedebe nke ikpeazụ iwe ahụ, Jizọs tọgbọrọ ntọala ụlọ nsọ Millerite, nkume ntọala ahụ bụkwa “oge asaa.” Nkume ahụ ga-abụ ma nkume ntọala ahụ (ma ọ bụghị ya, nkume ịsụ ngọngọ) nye Adventism na mbido, ma bụrụkwa ma nkume isi na nkume mmechi (ma ọ bụghị ya, nkume ili) nye Adventism na njedebe. Iwu atọ ahụ nke na-anọchi anya mbata ozi ndị mmụọ ozi atọ n’akụkọ ihe mere eme nke 1798 ruo 1844, na-anọchikwa anya isi atọ mbụ nke akwụkwọ Daniel.

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

Anyị ga-amalite ịtụle isi nke mbụ ruo nke isii n’isiokwu na-esonụ.

> “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.

> “Mgbe a ghọtakwuuru akwụkwọ Daniel na Mkpughe nke ọma, ndị kwere ekwe ga-enwe ahụmịhe okpukpe nke ga-adị iche kpamkpam... Otu ihe a ga-aghọta n’ezie site n’ịmụ Mkpughe bụ nke a—na njikọ dị n’etiti Chineke na ndị Ya dị nso ma bụrụkwa nke doro anya.” The Faith I Live By, 345.

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