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# The Book of Daniel - Number Five

Igitabo cya Daniyeli - Umubare wa Gatanu

Seventy Years

Imyaka Mirongo Irindwi

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.

Yehoyakimu yari uwa mbere mu bami batatu ba nyuma b’u Buyuda, kandi igihe yatsindwaga n’Abanyababuloni, hahise hatangira ya myaka mirongo irindwi y’uburetwa bw’ubwami bwo mu majyepfo. Iyo myaka mirongo irindwi igaragaza igihe Babuloni, ubwami bwa mbere bwo mu buhanuzi bwo muri Bibiliya, bwari gutegeka. Mu gice cya makumyabiri na gatatu cya Yesaya, maraya w’i Tiro yagombaga kwibagirana imyaka mirongo irindwi y’ikigereranyo, yahanuwe nk’iminsi y’umwami umwe. Mu buhanuzi bwo muri Bibiliya, umwami ni ubwami, kandi iminsi y’ubwami bwonyine bwo mu buhanuzi bwo muri Bibiliya bwagejeje ku myaka mirongo irindwi, yari Babuloni.

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.

Muri icyo gihe cy’amateka, maraya w’i Tiro, ushushanya ubupapa, yari kuzibagirana. Ku iherezo ry’imyaka mirongo irindwi y’ikigereranyo, yari kuzibukwa maze agasohoka akajya gusambana n’ubwami bwose bwo mu isi. Ubusambanyi bw’umwuka ni isano itemewe y’ihuriro ry’itorero na leta. Ku iherezo ry’imyaka mirongo irindwi y’ikigereranyo, ubupapa bwari kugirana isano n’Umuryango w’Abibumbye, ushushanywa n’abami bose maraya w’i Tiro asambana na bo ku iherezo ry’imyaka mirongo irindwi y’ikigereranyo. Ubwami butegeka muri iyo myaka mirongo irindwi y’ikigereranyo ni Leta Zunze Ubumwe z’Amerika, inyamaswa yo mu isi ifite amahembe abiri.

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.

Igice cya mbere kugeza ku cya gatanu bya Daniyeli bisobanura amateka y’imyaka mirongo irindwi ya Babuloni, bityo ibyo bice bikagaragaza amateka y’amahembe yombi y’inyamaswa ivuye mu isi. Igice cya kane n’icya gatanu bigaragaza umwami wa mbere n’umwami wa nyuma ba Babuloni, kandi hamwe ibyo bice byombi bigaragaza amateka y’iyo nyamaswa yo mu isi n’amahembe yayo yombi. Urubanza rw’ayo mahembe yombi, ndetse n’urw’iyo nyamaswa yo mu isi ubwayo, rugereranywa n’urubanza rw’umwami wa mbere n’urw’umwami wa nyuma. Urubanza rwa Nebukadinezari rwari ukwirukanwa igihe cy’“ibihe birindwi,” ubwo yabagaho nk’inyamaswa y’ishyamba iminsi ibihumbi bibiri na magana atanu na makumyabiri arya ibyatsi kandi atoteshwa n’ikime. Urubanza rwa Belushazari rwanditswe ku rukuta, kandi rwahujwe n’umubare ibihumbi bibiri na magana atanu na makumyabiri, bityo bikerekana ko urubanza rw’iyo nyamaswa yo mu isi n’amahembe yayo yombi rugereranywa n’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ibi bishingiye ku buhamya bw’abami babiri, kandi abo bahamya babiri bahagarariye uwa mbere n’uwa nyuma.

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.

“ibihe birindwi” ni byo bigusha Adventisme, bityo ntibishobora kumenyekana, nubwo bigaragara neza—ku bashaka kubibona. Ni ikimenyetso cy’urubanza rw’ishyanga (Babuloni) ryategetse imyaka mirongo irindwi, kandi ni ikimenyetso cy’urubanza rw’ubwami butegeka imyaka mirongo irindwi y’ikigereranyo. Igihe William Miller yatangazaga uko yumvaga “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, yakoresheje iminsi ibihumbi bibiri na magana atanu na makumyabiri Nebukadinezari yamaze aba nk’inyamaswa muri Daniyeli igice cya kane nk’umwe mu bahamya b’ubuhanuzi bashimangira “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. “Ibihe birindwi” ni yo mabuye y’ifatizo kandi ni yo buye ryo ku mutwe w’inguni muri Zekariya igice cya kane. Yesu, Mushiki waacu White, Yesaya na Petero bagaragaza ko ari ryo buye riba umutwe w’imfuruka. Ni inyigisho ikamba y’ubuhanuzi bwa Bibiliya, nubwo mu by’ukuri itaboneshwa amaso n’abavuga ko ari intumwa za marayika wa gatatu.

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.

Uko dutangiye gutekereza ku bice bitandatu bya mbere by’igitabo cya Daniyeli, ni ngombwa kumenya ko uhereye mu ntangiriro “ibihe birindwi” bihita bigaragazwa. Igihe Yehoyakimu yatsindwaga na Babuloni, ni bwo ubunyage bw’imyaka mirongo irindwi bwatangiriye. Igitabo cy’Ibyo ku Ngoma gisobanura impamvu bajyanywe mu bunyage imyaka mirongo irindwi.

> 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.

> Sedekiya yari afite imyaka makumyabiri n’umwe igihe yatangiraga gutegeka, amara imyaka cumi n’umwe ategekera i Yerusalemu. Akora ibyari bibi imbere y’Uwiteka Imana ye, ntiyicisha bugufi imbere ya Yeremiya umuhanuzi wavugaga ibyo ahawe n’akanwa k’Uwiteka. Kandi yigometse no ku mwami Nebukadinezari, wari waramurahije ku izina ry’Imana; ariko anangira ijosi rye, akomantaza umutima we ngo areke guhindukirira Uwiteka Imana ya Isirayeli. Byongeye kandi abatware bakuru b’abatambyi bose n’abantu na bo bacumuraga bikomeye cyane, bakurikiza ibizira byose by’abanyamahanga; bahumanya inzu y’Uwiteka yari yejeje i Yerusalemu. Nuko Uwiteka Imana ya ba sekuruza babo yohererezaga intumwa zayo, azinduka kare akazitumaho, kuko yagiriraga imbabazi abantu be n’aho atuye; ariko bashinyaguriraga intumwa z’Imana, bagasuzugura amagambo yayo, bakagirira nabi abahanuzi bayo, kugeza ubwo uburakari bw’Uwiteka bwagurumaniraga abantu be, ntihagire igikiza. Ni cyo cyatumye abateza umwami w’Abakaludaya, wicishije abasore babo inkota mu nzu y’ahera habo, ntiyabagirira impuhwe, yaba umusore cyangwa inkumi, umusaza cyangwa uwunamye kubera ubusaza: bose abamugabiza mu kuboko kwe. N’ibintu byose by’inzu y’Imana, ibinini n’ibito, n’ubutunzi bw’inzu y’Uwiteka, n’ubutunzi bw’umwami n’ubw’abatware be, ibyo byose abijyana i Babuloni. Batwika inzu y’Imana, basenya inkike z’i Yerusalemu, batwika ingoro zaho zose n’umuriro, barimbura n’ibintu byaho byose by’igiciro cyinshi. N’abari barokotse inkota abajyana ari imbohe i Babuloni; bahinduka abagaragu be n’ab’abahungu be kugeza ku ngoma y’ubwami bw’u Buperesi, kugira ngo ijambo ry’Uwiteka ryavuzwe mu kanwa ka Yeremiya risohore, kugeza ubwo igihugu cyaruhukiraga amasabato yacyo; igihe cyose cyari giteye umusaka, cyaruhukaga isabato, kugira ngo imyaka mirongo irindwi isohore. Nuko mu mwaka wa mbere wa Kuro umwami w’u Buperesi, kugira ngo ijambo ry’Uwiteka ryavuzwe mu kanwa ka Yeremiya risohozwe, Uwiteka akangura umutima wa Kuro umwami w’u Buperesi, bituma atangaza iteka mu bwami bwe bwose, kandi arandika ati: “Uku ni ko Kuro umwami w’u Buperesi avuga ati: Uwiteka Imana yo mu ijuru yampaye ubwami bwose bwo mu isi; kandi yantegetse kumwubakira inzu i Yerusalemu ho mu Buyuda. Mbese ni nde muri mwe wo mu bantu be bose? Uwiteka Imana ye abane na we, maze azamuke.” 2 Ngoma 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.

Imyaka mirongo irindwi yo kuba mu bucakara yari iyo gusohoza ijambo rya Yeremiya, “kugeza igihe igihugu kizaba cyarishimiye amasabato yacyo, kuko igihe cyose cyari giharambye cyakomeje isabato.” Hariho igice kimwe gusa mu Ijambo ry’Imana, uretse umurongo wo mu Ngoma turimo kuvuga, kivuga ko igihugu “cyishimiye” amasabato yacyo. Icyo gice kiri mu gitabo cy’Abalewi igice cya makumyabiri na gatanu n’icya makumyabiri na gatandatu. Igice cya makumyabiri na gatanu gitanga amabwiriza y’ukuntu igihugu cyakwemererwa kwishimira uburuhukiro bw’isabato yacyo, naho igice cya makumyabiri na gatandatu kigaragaza umuvumo w’“inshuro zirindwi” niba ayo mabwiriza y’isezerano atarakurikijwe.

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.

Iherezo rya Yehoyakimu ryaranze intangiriro y’ubunyage, ari bwo kimwe mu bice by’icyo Daniyeli yise “umuvumo” n’“indahiro” bya Mose mu gice cya cyenda. Daniyeli yasobanukiwe n’umuvumo w’“ibihe birindwi,” kuko atanga ubuhamya mu gice cya cyenda ko ari mu kwiga kwe ubuhanuzi bwa Yeremiya bw’imyaka mirongo irindwi, ari ho yamenyeye umubare w’imyaka ubwoko bw’Imana bwari kuzaba imbata i Babuloni.

> 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.

> Mu mwaka wa mbere wo ku ngoma ye, jyewe Daniyeli nasobanukiwe n’ibitabo umubare w’imyaka, ari yo ijambo ry’Uwiteka ryaje kuri Yeremiya umuhanuzi, yuko yari kuzuza imyaka mirongo irindwi mu kurimbuka kwa Yerusalemu. Daniyeli 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.

Daniyeli yasobanukiwe iyo myaka mirongo irindwi “abihereye mu bitabo,” atari igitabo cya Yeremiya cyonyine. Ikindi gitabo yasobanukiwe ni ibyanditswe bya Mose, kuko mu isengesho rye agaragaza ko “umuvumo” w’iyo myaka mirongo irindwi y’uburetwa wari “indahiro” ya Mose. Ijambo riri muri Daniyeli igice cya cyenda, risobanurwa ngo “indahiro,” ni ryo jambo rimwe risobanurwa ngo “inshuro ndwi” mu Balewi makumyabiri na gatandatu. Ugutwarwa kwa Yuda i Babuloni imyaka mirongo irindwi kwari ugusohora k’umuvumo w’izo “nshuro ndwi,” kabone nubwo hari umuhanga mu bya tewolojiya wo muri iki gihe wese wabijyaho impaka. Biragaragara nk’amanywa y’ihangu, ariko ku bifuza kubona ni bo bonyine bibonera.

> 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.

> Uwiteka avugana na Mose ari ku Musozi wa Sinayi, ati: Vugana n’Abisirayeli, ubabwire uti: Nimwagera mu gihugu mbaha, icyo gihugu kizajya kiruhuka Isabato yeguriwe Uwiteka. Imyaka itandatu uzabiba umurima wawe, kandi imyaka itandatu uzatemera uruzabibu rwawe, usarure imbuto zarwo; ariko mu mwaka wa karindwi kizaba Isabato yo kuruhuka kw’igihugu, Isabato yeguriwe Uwiteka: ntuzabiba umurima wawe, kandi ntuzatemera uruzabibu rwawe. Ibyimejeje ubwabyo mu isarura ryawe ntuzabisarure, kandi n’imizabibu y’uruzabibu rwawe rutatemewe ntuzayisorome; kuko uwo ari umwaka wo kuruhuka kw’igihugu. Kandi ibyera by’iyo Sabato y’igihugu bizababera ibyokurya; wowe n’umugaragu wawe, n’umuja wawe, n’umukozi wawe wakorewe ibihembo, n’umunyamahanga ucumbitse iwanyu, ndetse n’amatungo yawe, n’inyamaswa ziri mu gihugu cyawe, ibyera byacyo byose bizababera ibyokurya. Kandi uzibare amasabato arindwi y’imyaka, ni ukuvuga inshuro ndwi z’imyaka irindwi; kandi igihe cy’ayo masabato arindwi y’imyaka kizakubera imyaka mirongo ine n’icyenda. Hanyuma ku munsi wa cumi w’ukwezi kwa karindwi uzategeke ko impanda ya Yubile ivuzwa; ku munsi w’impongano ni bwo muzavuzisha impanda mu gihugu cyanyu cyose. Abalewi 25:1–9.

It is important to see that in the instructions of letting the land rest, that the seven cycles of six years of working the land and one year of allowing the land to rest continue unto the forty-ninth year, when there was to be a jubilee identifying the fulfillment of seven cycles of seven years. The crucial point to see is that the sounding of the jubilee trumpet was to take place on the Day of Atonement, thus identifying that when the anti-typical Day of Atonement began on October 22, 1844, the jubilee trumpet representing the cycle of “seven times” was to be then sounded. The “seven times” that began when Manasseh was carried into Babylon in 677 BC, represented twenty-five hundred and twenty years that concluded on the anti-typical Day of Atonement. The connection will only be missed by those who are unwilling to see. The cycle of “seven times,” is connected with the twenty-three hundred years.

Ni iby’ingenzi kubona ko mu mabwiriza yerekeye kureka ubutaka bukaruhuka, ya nzinguzingo ndwi z’igizwe n’imyaka itandatu yo guhinga ubutaka n’umwaka umwe wo kubureka bukaruhuka zakomeje kugeza ku mwaka wa mirongo ine n’icyenda, igihe habaga yubile iranga isohora ry’inzinguzingo ndwi z’imyaka irindwi. Ingingo y’ingenzi cyane igomba kubonwa ni uko kuvuza impanda ya yubile byagombaga kubaho ku Munsi w’Impongano, bityo bikagaragaza ko igihe Umunsi w’Impongano w’ikigereranyo nyakuri watangiraga ku wa 22 Ukwakira 1844, impanda ya yubile ihagarariye inzinguzingo y’“ibihe birindwi” yagombaga noneho kuvuza. “Ibihe birindwi” byatangiriye igihe Manase yajyanwaga i Babuloni mu wa 677 mbere ya Kristo, byagereranyaga imyaka ibihumbi bibiri na magana atanu na makumyabiri yarangiriye ku Munsi w’Impongano w’ikigereranyo nyakuri. Uru sano ruzacikanwa gusa n’abadashaka kubona. Inzinguzingo y’“ibihe birindwi” ifitanye isano n’imyaka ibihumbi bibiri na magana atatu.

It is also important to see that within the covenant instructions of the first nine verses of Leviticus twenty-five is the most profound illustration of the day-for-a-year principle in God’s Word. The dish of fables that the theologians toss out to keep the flock intoxicated with Babylonian wine, is that the judgment of “seven times” in chapter twenty-six is an incorrect understanding of the Hebrew meaning of the word translated as “seven times.” That argument is not true. The Hebrew meaning of the word fully contains within its definition, the justification for applying it in a numerical fashion, but their flawed argument, which they prop up by a misguided premise based upon their self-proclaimed expertise of Hebrew grammar, is simply an argument of misdirection.

Ni ngombwa kandi kubona yuko mu mabwiriza y’isezerano ari mu mirongo icyenda ya mbere ya Abalewi makumyabiri na gatanu harimo urugero rwimbitse kurusha izindi rw’ihame ry’umunsi ugahwana n’umwaka riri mu Ijambo ry’Imana. Iyo mvange y’ibihimbano abahanga mu bya tewolojiya bajugunya kugira ngo bakomeze umukumbi basinze divayi ya Babuloni, ni ukuvuga ko urubanza rw’“ibihe birindwi” ruvugwa mu gice cya makumyabiri na gatandatu ari ugusobanukirwa kudakwiye kw’insobanuro y’Igiheburayo y’ijambo ryahinduwemo ngo “ibihe birindwi.” Iyo mpaka si ukuri. Insobanuro y’Igiheburayo y’iryo jambo ikubiyemo byuzuye, mu busobanuro bwayo ubwabwo, ishingiro ryo kurikoresha mu buryo bw’imibare; ariko iyo mpaka yabo irimo inenge, bashyigikiza ihame riyobye rishingiye ku byo ubwabo biyitirira ko ari ubuhanga bwabo mu kibonezamvugo cy’Igiheburayo, ni ugupfundikanya ukuri gusa.

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.

Urubanza rugereranywa n’“ibihe birindwi” mu gice cya makumyabiri na gatandatu, rumenyekana hakurikijwe insanganyamatsiko y’uwo murongo, atari ku bwo kuba hari bamwe mu bahanga mu by’iyobokamana bo muri iki gihe bagoreka ururimi rw’Igiheburayo. William Miller yageze kuri uwo mwanzuro atabishingikirijeho na gato ururimi rw’Igiheburayo, kandi uguhumekwa kwemeje ko uko gusobanukirwa kwe kwari ukuri. Abamarayika bayoboye uko gusobanukirwa kwe bashingiye ku nsanganyamatsiko y’igice urubanza rw’“ibihe birindwi” rubonekamo, atari ku rurimi rw’Igiheburayo.

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.

Imiterere y’igice cya makumyabiri na gatanu ni ahagaragazwa amabwiriza y’isezerano, maze igice cya makumyabiri na gatandatu kigatanga umugisha wasezeranyijwe ku bazakurikiza ayo mabwiriza y’isezerano, hanyuma nyuma yaho kikagaragaza icyo Daniyeli yita “umuvumo wa Mose” ku bazayica.

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.

Insanganyamatsiko ni ihame ry’umunsi ungana n’umwaka mu buhanuzi bwa Bibiliya. Iyo mirongo ya mbere yo mu gitabo cya Levitiki makumyabiri na gatanu igaragaza ko mu buhanuzi bwa Bibiliya umunsi uhagarariye umwaka. Mu gitabo cyo Kuva, Mose asobanura mu buryo bugaragara isano iri hagati y’isabato yo ku munsi wa karindwi yo kuruhuka ku muntu no ku itungo, n’isabato yo ku mwaka wa karindwi yo kuruhuka ku butaka.

> 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.

> Kandi imyaka itandatu uzabiba mu gihugu cyawe, kandi uzasarura imbuto zacyo; ariko mu mwaka wa karindwi uzakireke kiruhuke kandi kigume gituje, kugira ngo abakene bo mu bantu bawe babone icyo barya; kandi ibisigaye bazaba basize, inyamaswa zo mu gasozi zibe ari byo birya. Uko ni ko uzagenza no ku ruzabibu rwawe no ku biti byawe by’imyelayo. Mu minsi itandatu uzakorera umurimo wawe, ariko ku munsi wa karindwi uzaruhuka; kugira ngo inka yawe n’indogobe yawe biruhuke, kandi umwana w’umuja wawe, n’umunyamahanga, babone kugarurirwa intege. Kuva 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.

Muri iyo mirongo itatu uko ari itatu hashobora kumenyekana ko umunsi wo kuruhuka w’abantu n’inyamaswa uhwanye n’umwaka wo kuruhuka w’igihugu. Mu gitabo cy’Abalewi igice cya makumyabiri na gatanu, mu mirongo itanu ya mbere, dusangamo imiterere y’ikibonezamvugo ihuye rwose n’iy’itegeko ry’Isabato ryo mu Kuva igice cya makumyabiri, umurongo wa munani kugeza ku wa cumi n’umwe.

> 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.

> Kandi Uwiteka yabwiye Mose ari ku musozi wa Sinayi, ati: Bwira Abisirayeli, ubabwire uti: Nimugera mu gihugu mbahaye, icyo gihugu kizaruhuka Isabato y’Uwiteka. Imyaka itandatu uzabibamo umurima wawe, n’imyaka itandatu uzakorera uruzabibu rwawe, usarure imbuto zarwo; ariko mu mwaka wa karindwi, igihugu kizagira Isabato yo kuruhuka rwose, Isabato y’Uwiteka: ntuzabibe umurima wawe, kandi ntuzakorere uruzabibu rwawe. Icyimeza ubwacyo cyo mu musaruro wawe ntuzagisarure, kandi inzabibu z’uruzabibu rwawe rutakorewe ntuzazitoragure; kuko ari umwaka wo kuruhuka kw’igihugu. Abalewi 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.

> Wibuke umunsi w’isabato, uweze kuwutagatifuza. Iminsi itandatu uzajye ukora umurimo, ukore n’imirimo yawe yose; ariko umunsi wa karindwi ni wo sabato y’Uwiteka Imana yawe: ntuzawukoreremo umurimo n’umwe, yaba wowe ubwawe, cyangwa umuhungu wawe, cyangwa umukobwa wawe, cyangwa umugaragu wawe, cyangwa umuja wawe, cyangwa amatungo yawe, cyangwa umunyamahanga uri mu marembo yawe; kuko mu minsi itandatu Uwiteka yaremye ijuru n’isi, n’inyanja, n’ibirimo byose, aruhuka ku munsi wa karindwi: ni cyo cyatumye Uwiteka aha umugisha umunsi w’isabato, akawweza. Kuva 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”.

Hamwe ayo mategeko yombi yerekeye Isabato agaragaza imiterere y’ibivugwa mu Balewi makumyabiri na gatanu n’iya makumyabiri na gatandatu. Ashyizwe hamwe, umurongo ku wundi, ahamya yuko “iminsi itandatu uzajye ukora umurimo, ukore n’imirimo yawe yose,” kandi ko “imyaka itandatu uzajye ubiba umurima wawe, n’imyaka itandatu uzajye ukata amashami y’uruzabibu rwawe, uteranye n’imbuto zarwo.” “Ariko umunsi wa karindwi ni Isabato y’Uwiteka Imana yawe,” kandi “umwaka wa karindwi uzabere igihugu isabato yo kuruhuka, isabato y’Uwiteka”.

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.

Amagambo yombi ahindurwa ngo “karindwi,” haba mu mategeko ayo ari yo yose y’isabato, yaba isabato y’abantu cyangwa isabato y’igihugu, ni ya jambo rimwe ry’Igiheburayo rihindurwa ngo “incuro ndwi” mu gice cya makumyabiri na gatandatu cy’Abalewi. Imvugiro y’ibice bya makumyabiri na bitanu na makumyabiri na gatandatu by’Abalewi ishingiye ku ihame ry’ubuhanuzi rivuga ko umunsi ugereranya umwaka mu buhanuzi bwa Bibiliya. Ndetse kimwe mu bifite uburemere ni ihame ry’ubuhanuzi ry’aho ikintu kivugwa bwa mbere.

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.

Ikintu cya mbere kivugwa muri ibi bice bibiri ni ihame ry’umunsi uhagarariye umwaka. William Miller yayobowe na Gaburiyeli n’abandi bamarayika kumenya ko “ibihe birindwi” byo mu gitabo cy’Abalewi ari ikimenyetso cy’imyaka ibihumbi bibiri magana atanu na makumyabiri, kandi ibyo bihuye rwose n’imvugiro y’ibi bice, ari na yo hame ry’umunsi uhagarariye umwaka rigaragazwa mu mirongo itanu ibanza y’igice cya makumyabiri na gatanu.

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.

Igihe umwanditsi w’Ibyo ku Ngoma yagaragazaga impamvu Babiloni yemerewe kujyana ubwami bwo mu majyepfo bwa Yuda mu bunyage, yavuze ko byari kugira ngo igihugu cyishimire Isabato yacyo yo kuruhuka. Ahandi honyine mu Ijambo ry’Imana havuga ko igihugu cyishimira uburuhukiro, haboneka mu bice bya makumyabiri na bitanu na makumyabiri na bitandatu byo mu gitabo cy’Abalewi. Ya myaka mirongo irindwi Babiloni yamaze itegetse nk’ubwami bwa mbere bw’ubuhanuzi bwa Bibiliya, ntiyerekana gusa imyaka y’ikigereranyo inyamaswa yo ku isi yari gutegeka nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ahubwo iyo myaka mirongo irindwi ni n’icyerekezo gitaziguye kuri “ibihe birindwi” by’umuvumo wa Mose.

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.

Iyo dutangiye kwiga ubuhanuzi bugaragazwa mu bice bitandatu bya mbere by’igitabo cya Daniyeli, ni ngombwa kumenya ko umuvumo w’“ibihe birindwi,” kimwe n’umugisha w’“ibihe birindwi,” ari ingingo igize buri gice muri ibyo.

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.

Ni ngombwa kandi kwibuka ko uruziga rw’inshuro ndwi z’imyaka irindwi rugaragazwa no kuvuza impanda ya yubile ku munsi wa cumi w’ukwezi kwa karindwi, ari wo Munsi w’Impongano. Uyu mwirondoro uhuza ayo “bihe birindwi” n’iminsi ibihumbi bibiri na magana atatu ivugwa muri Daniyeli igice cya munani, umurongo wa cumi na kane. Ni ngombwa kandi kwibuka ko umwaka w’ubuhanuzi ugizwe n’iminsi magana atatu na mirongo itandatu, kandi iyo uteranyije iminsi magana atatu na mirongo itandatu, inshuro nyinshi, ku bw’“ibihe birindwi,” bingana n’iminsi ibihumbi bibiri na magana atanu na makumyabiri.

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.

Igihe Daniyeli yasobanukirwaga n’ibitabo umubare w’imyaka Yeremiya yari yaragaragaje, yatangiye isengesho rikubiyemo buri ngingo yose y’igisubizo cy’ukwihana kigaragazwa ko ari ngombwa, niba ubwoko bw’Imana bwigera bubyukira ukuri kw’uko ari imbohe mu gihugu cy’umwanzi. Ku iherezo ry’isengesho rya Daniyeli ryo muri Abalewi makumyabiri na gatandatu, Gaburiyeli yaje guha Daniyeli gusobanukirwa n’iyerekwa yari “yumvise”, ari ryo yerekwa ry’iminsi ibihumbi bibiri na magana atatu. Gaburiyeli yatangiye amenyesha Daniyeli ko ibyumweru mirongo irindwi “byagenewe” ubwoko bwa Daniyeli.

> 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.

> Ibyumweru mirongo irindwi byagenewe ubwoko bwawe n’umurwa wawe wera, kugira ngo kurangiza igicumuro, no guca ibyaha burundu, no gukora impongano y’ubugome, no kuzana gukiranuka kw’iteka ryose, no gushyiraho ikimenyetso kuri iyerekwa no ku buhanuzi, no gusiga amavuta Ahera Cyane. 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.

Ijambo ryahinduwemo ngo “ryagenwe” muri uwo murongo risobanura “gukatwa,” bityo rikaba risobanura ko ibyumweru mirongo irindwi byagombaga gukatwa ku minsi ibihumbi bibiri na magana atatu. Guhera ku itegeko rya gatatu mu mwaka wa 457 mbere ya Kristo, ubwoko bwa Daniyeli bwari kugira ibyumweru mirongo irindwi by’ubuhanuzi byo kugeragerezwa. Ibyumweru mirongo irindwi by’ubuhanuzi bingana n’imyaka magana ane na mirongo icyenda. Nyuma y’imyaka magana ane na mirongo icyenda uhereye ku itegeko rya gatatu, Isirayeli ya kera yari gutera Sitefano amabuye mu mwaka wa 34, kandi yari gutandukanywa n’Imana burundu.

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.

Ubunyage bwabanje mbere y’amateka atatu y’itegeko, agaragaza aho imyaka magana ane na mirongo cyenda y’igihe cy’igeragezwa itangirira, bwari imyaka mirongo irindwi. Iyo myaka mirongo irindwi yari igenewe kugira ngo igihugu kibone kuruhuka kw’isabato Isirayeli ya kera itigeze yuzuza. Iyo myaka mirongo irindwi yo kuruhuka kw’isabato kw’igihugu yatewe n’imyaka magana ane na mirongo cyenda (cyangwa ibyumweru mirongo irindwi by’imyaka) y’ubwigomeke ku ndahiro ya Mose.

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.

Imyaka magana ane na mirongo icyenda y’ubwigomeke ku isezerano ryo mu Balewi makumyabiri na gatanu, yabyaye imyaka mirongo irindwi y’ubunyage kugira ngo igihugu kiruhukire mu isabato yacyo. Iyo myaka mirongo irindwi y’ubunyage yatumye habaho amategeko atatu, yagaragaje indi myaka magana ane na mirongo icyenda y’igihe cy’igeragezwa ku Bisirayeli ba kera. Bityo tubona ibihe bibiri by’igeragezwa, buri kimwe kigizwe n’imyaka magana ane na mirongo icyenda. Ayo mategeko atatu agereranya ubutumwa bw’abamarayika batatu, ubwa mbere muri bwo bukaba bwarageze mu mwaka wa 1798, ku iherezo ry’umujinya wa mbere w’“ibihe birindwi” ku bwami bwo mu majyaruguru. Marayika wa gatatu yageze nyuma y’imyaka ibihumbi bibiri na magana atatu uhereye ku itegeko rya gatatu ku wa 22 Ukwakira 1844, ari na bwo “iherezo rya nyuma ry’umujinya” na ryo ryageze.

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.

Mu myaka mirongo ine n’itandatu yo hagati y’iherezo ry’uburakari bwa mbere n’iherezo ry’uburakari bwa nyuma, Yesu yashyizeho urufatiro rw’urusengero rw’Abamilerite, kandi ibuye ry’urufatiro ryari “ibihe birindwi.” Iryo buye ryagombaga kuba ari ryo buye ry’urufatiro (cyangwa se rikaba ibuye risitaza) ku Bwadiventisime mu ntangiriro, kandi rikaba ari ryo buye ry’imbonezo n’iry’isoza (cyangwa se rikaba ibuye ryo ku mva) ku Bwadiventisime ku iherezo. Amategeko atatu agaragaza ukuza k’ubutumwa bw’abamarayika batatu mu mateka yo mu 1798 kugeza mu 1844, anagaragaza ibice bitatu bya mbere by’igitabo cya Daniyeli.

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

Tuzatangira gusuzuma ibice bitandatu bya mbere mu nyandiko ikurikira.

> “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.

> “Igihe ibitabo bya Daniyeli n’Ibyahishuwe bizasobanukirwa neza kurushaho, abizera bazagira uburambe bw’idini butandukanye rwose... Hari ikintu kimwe rwose kizumvikana binyuze mu kwiga Ibyahishuwe—ni uko isano iri hagati y’Imana n’ubwoko bwayo ari iya hafi kandi ihamye.” The Faith I Live By, 345.

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