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# The Book of Daniel - Number Five

Buk me Daniel - Namba abicel

Seventy Years

Mwaka 70

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.

Jehoiakim obedo rwot me acaki i rwot adek agiki pa Yuda, ka jo Babilon oloyo ne, higa apar abicel me dieng pa pinyruoth me Yuda ocake. Higa apar abicel meno ginyutu kare ma Babilon, pinyruoth me acaki i poropheti me Bibul, obit loyo piny. I pot apar aryo adek me Aisaia, lakit pa Tiro nobed ki weko woko pi higa apar abicel me cal, ma i poropheti ginyutu calo ceng pa rwot acel. I poropheti me Bibul, rwot obedo pinyruoth, kede ceng pa pinyruoth acel keken i poropheti me Bibul, ma nongo obedo higa apar abicel, en Babilon.

During that history, the whore of Tyre, who represents the papacy, would be forgotten. At the end of the seventy symbolic years, she would be remembered and go forth and commit fornication with all the kingdoms of the earth. Spiritual fornication is the unlawful relationship of the combination of church and state. At the end of the symbolic seventy years, the papacy would come into a relationship with the United Nations, represented by all the kings that the whore of Tyre commits fornication with at the end of the seventy symbolic years. The kingdom that reigns during the seventy symbolic years is the United States, the earth beast with two horns.

I kare me histori man, nyako me kwo marac pa Tire, ma nyutu Papacy, pe gibiparo ne. I agiki pa cawa 70 me alama, gibiparo ne dok, en obi wot me timo otum ki lobo me rwot weng pa piny. Otum me cwinya en kube ma pe ki cik pa cobo kanisa ki gamente. I agiki pa cawa 70 me alama, Papacy obicako kube kwede United Nations, ma kinyutu ki rwot weng ma nyako me kwo marac pa Tire otimo otum kwede i agiki pa cawa 70 me alama. Lobo ma rwate i cawa 70 me alama en United States, le me piny ma tye ki tung aryo.

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.

Pot buk me Daniel 1–5 nyutu lok pa kare me mwaka 70 pa Babilon; kede omiyo pot buk magi tye nyutu lok pa kare pa tunge aryo me le me piny. Pot buk 4 ki 5 gi nyutu rwot me acaki ki rwot me agiki pa Babilon, kede pot buk aryo magi kacel-ki-kacel gi nyutu lok pa kare pa le me piny ki tunge ne aryo. Kwer pa tunge aryo, ki pa le me piny keken, kikiyaro ki kwer pa rwot me acaki ki pa rwot me agiki. Kwer pa Nebukadneza ne obedo golo woko pi “kare 7”, kun onongo obedo calo le ma dic me ceng 2520, ka ochamo lum ki rocho me polo. Kwer pa Belshazar kicoyo i wang ot, kede kiketo rwate ki namba 2520, omiyo nyutu ni kwer pa le me piny ki tunge ne aryo obedo calo “kare 7” me Leviticus 26. Man ki timo ne i janeno pa rwot aryo, kede janeno aryo magi tye nyutu rwot me acaki ki rwot me agiki.

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.

‘Kare abiro’ obedo kidi me kwedo pi Adventism, omiyo pe ki twero ngeno ne, ento tye peka anyim — pi gin ma mito neno. En cal me jeno pi lobo (Babilon) ma orwote pi mwaka 70, kede cal me jeno pi tung pa ruoth ma orwote pi mwaka me cal 70. Ka William Miller oyero ngec mamegi ikom ‘kare abiro’ me Leviticus 26, otiyo ki ceng 2,520 ma Nebuchadnezzar obedo macalo lebi i Daniel chapta 4, macalo acel ki lami me poroc, me cwero ‘kare abiro’ me Leviticus 26. ‘Kare abiro’ obedo kidi me kit-twolo kede kidi me wii i Zechariah chapta 4. Yesu, Sister White, Yesaya kede Petro gi nyutu ne ni en kidi ma bedo wii i tung. En lok pa tam ma i wii me poroc pa Baibul, ento pe gineno ne bot gin ma gi waco ni gi obedo labara pa malaika adek.

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 wa cako keno but 6 me Buk me Daniel, obedo ma ber ni wa ngeno ni ki cako con, nyinge “kar 7” kityeko miyone. Ka Jehoiakim kigolo piny ki Babilon, cogo me mwaka 70 ocako. Buk me Kronikols tito pingo kicogo gi pi mwaka 70.

> 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.

> Zedekia onongo obedo higa apar acel ka ocako bedo rwot, ki otedo rwot higa apar acel i Yerusalem. En otime gin marac i wang Rwot, Lubanga ne, ki pe opukore piny i anyim Yeremia lanabi ma owaco ki tung pa Rwot. En bende ogoro wii i kom Rwot Nebukadneza, ma omiyo owuo keca ki nying Lubanga; ento oketo wiye matek, ki otimo cwinye matek, pi pe odok bot Rwot Lubanga pa Isirayel. Eyo, ludito pa jadolo, ki jo piny weng, gilwenyo mapol kun gikwanyo tim me cimina pa jo ma pe ngeyo Lubanga; gi balo ot pa Rwot ma oyerone i Yerusalem. Rwot Lubanga pa kwaro-gi bende ocwalo botgi ki lacoo ne, ka jenge onyo nyuka anyim pi cwalo, pien onongo tye ki yeyo cwiny bot jo ne ki i ot mamege. Ento gi beyo lacoo pa Lubanga, gi tur lokne, ki gi cwako marac lanabi ne, nyaka cobo pa Rwot ongolo i kom jo ne, nyaka pe onongo tye dwoko. Ka ma eni, ocwalo botgi rwot pa Kaladi, ma ogoyo ladhini pa gi ki tong i ot me maleng pa gi, ki pe oyot cwiny bot mudo onyo nyako, onyo dano maduong, onyo dano ma obito pi higa; ocwalo gi weng i lwete. Gin weng pa ot pa Lubanga, dit ki tin, ki mwoc pa ot pa Rwot, ki mwoc pa rwot ki pa ladit-gi; gin weng eni ocwalo i Babulon. Ki gi coko ot pa Lubanga ki mac, gi golo wang kidi pa Yerusalem piny, gi coko ot pa rwot weng ki mac, ki gi balo gin ma ber weng me iye. Jo ma gireko ki tong, ocwalogi i Babulon; kun onongo gitiyo calo lacoo pa en ki nyithine, nyaka kare me bedo rwot pa lobo me Peresia—pi nywongo lok pa Rwot ma owaco ki tung Yeremia, nyaka piny otyeko yeko Sabiti ne; pien kare weng ma onongo obedo odur, onongo ocako gwoko Sabiti, me nywongo higa sabiti abiro? Kona i higa ma acel pa Kiro, rwot pa Peresia, pi lok pa Rwot ma owaco ki tung Yeremia obed, Rwot owuo cwinya pa Kiro, rwot pa Peresia, mi ocako waco lok i lobo ne weng, ki oco ikom coc, owaco ni: “Ma waco Kiro, rwot pa Peresia: Lobo weng pa piny, Rwot Lubanga pa polo omii an; ki omera me aketo ot pi En i Yerusalem, ma tye i Yuda. En ngat mane tye i iye bot jo ne weng? Rwot, Lubanga ne, obed kode; ka obed, obed odony.” 2 Chronicles 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.

Higa 70 ma gibedo i but laco obedo me opongo lok pa Yeremia, “nyaka piny onwongo oywero Sabat ne; pien kare ma obedo ayela, otyeko yweyo Sabat.” Tye rek acel keken i Lok pa Lubanga, labongo rek i buk me Kroniko ma watito kwede, ma kwano ikom piny “oywero” Sabat ne. Rek eno tye i Cik me Leviitiko, i dul 25 ki 26. Dul 25 mi cik i kit me weko piny oyweyo yweyo me Sabat ne, ki dul 26 yaro kwer me “dyeo abiro” ka cik me kec meno pe gikitimo.

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.

Gin ma otime i Jehoiakim onyuto ni acaki pa kweyo ocake, ma obedo but acel i gin ma Daniel omiyo nying ni “ruk” ki “lapir” pa Musa i chapta 9. Daniel onwongo ngeyo ruk pa “kare abiro,” pien i chapta 9 opoko ni, ki kom pwonyo ma otyeko timo i lok me poropheti me higa 70 pa Yeremiya, en onwongo ngeyo nining me higa ma dano pa Lubanga gubedo i kweyo i Babilon.

> 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.

> I mwaka macek me telo pa en, an Daniel angeyo i buk cing me mwaka ma lok pa Rwot obino bot Jeremia lanabi, ni obityeko mwaka 70 i obalo pa 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 onongo ong’eyo hito 70 ‘ki buk’, pe ka buk pa Jeremia keken. Buk mukene ma onongo ong’eyo obedo coc pa Mose, pien i lamo mamegi omiyo ngec ni ‘curse’ me hito 70 me otura obedo ‘oath’ pa Mose. Lok i Daniel kit 9 ma kiketo lube calo ‘oath’ obedo lok acel keken ma kiketo lube calo ‘seven times’ i Leviticus 26. Otura pa Yuda i Babulon pi hito 70 obedo tyeko me ‘curse’ pa ‘seven times’, kata bene gima teologian me kare man dong twero waco. Obedo terang calo ceng, ento keken ka i mito neno.

> 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.

> Rwot owaco bot Mose i got Sinai, waco ni, "Wac bot lutino pa Isirayel, i waci botgi ni: Ka ubino i lobo ma an amiyi, nenoni lobo obegwoko Sabat pi Rwot. Pi higa 6 ibiyolo pur mamegi, ki pi higa 6 ibitemo yot me yath zabibu mamegi, i icoko bibala ne; ento i higa me 7 obedo Sabat me kur pi lobo, Sabat pi Rwot: pe iyolo pur mamegi, pe itemo yot me yath zabibu mamegi. Gin ma medore pire kene ki keyo mamegi pe ibikeyone, onyo icoko zabibu pa yath mamegi ma pe ocweyo; pien obedo higa me kur pi lobo. Sabat pa lobo obedo jami me cham pi yin, pi latic mamegi, ki pi lada mamegi, ki pi latic me cente mamegi, ki pi duny ma obedo kode; ki pi dhok mamegi, ki pi lagam ma i lobo mamegi, gin weng gik ma omedo obedo me cham. I itero Sabat 7 me higa pi yin, 7 odog 7 higa; ki kare pa Sabat 7 me higa go obedo pi yin higa 49. Eka ibuongo opuk me Yubili i nino me 10 me dwe me 7; i nino me kwero richo ibuongo opuk i lobo weng mamegi." Levitiko 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.

Obedo ma dit me nyutu ni, i cik me weko piny obed i kuc, gityeko keto kare 7 me tic i piny me mwaka 6 kacel ki mwaka 1 me weko piny obed i kuc, gimedo dok dok nyo i mwaka 49, ka yubili myero obed me yaro tyeko me kare 7 me mwaka 7. Gin ma dit me nyutu en ni, keko tung me yubili myero otime i Nino me Atonement; ci yaro ni ka Nino me Atonement ma anti-tipiko ocakke i 22 October, 1844, tung me yubili ma nyutu kare me “odiro 7” myero kikeco cen. “Odiro 7” ma ocakke ka Manasseh kicwalo iye i Babylon i 677 BC, onongo nyutu mwaka 2520 ma otyeko i Nino me Atonement ma anti-tipiko. Rwate man obalo keken jo ma pe mito nyutu. Kare me “odiro 7” rwate ki mwaka 2300.

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.

Obedo ber mapol bene me neno ni, i yore me kobo ma tye i gonyo 1-9 me Levitiko 25, tye nyutu ma mot loyo weng pa cik me 'ceng pi higa' i Lok pa Lubanga. Acoya me lok me coc ma jo teoloji gicwalo woko me weko kwer bedo ka oribo ki wain pa Babilon, en ni tam me 'tyen abicaryo' i pot 26 obedo ngene marac bot ngec me Ebru pa nying ma gityeko loko calo 'tyen abicaryo'. Kakwanyo man pe adier. Ngec me Ebru pa nying en, ki yore weng ma tye i lok mamego, tye ki rwate mapol me yiko en i kit me namba; ento kakwanyo mamegi ma ocol, ma gicweyo anyim ki piny ma rac ma kelo ki yore me leb Ebru ma gi yaro pire kene ni gin jo twero iye, obedo kende lok me yilo wic.

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.

Kwero ma ki nyutu calo 'abiro katime' i chapta 26, kityeko ngeyo ne ki kucwiny me lok me kabedo ni, to pe ki jo me pwony me Lamo me kombedi mogo ma gityeko loko Leb Hebru i tutu. William Miller ocweyo agiki ne labongo kweko Leb Hebru mo keken, kede Lamo ocano ni ngec ne atir. Lacar pa Lubanga gilonye ngec ne ki kom kucwiny me lok me chapta ma kwero me 'abiro katime' tye iye, to pe ki kom Leb Hebru.

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.

Kit ma pot buk 25 tye kwede, en kama kinyutu cik me lacam; pot buk 26 dong miyo kica me ogamo pi gwoko cik me lacam magi, ci ka dong kinyutu bene gin ma Daniel lwongo ni 'kwer pa Moses' pi pe gwoko cik magi.

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.

Lok man tye ikom dwon pa cik me “nino pi higa” i poropesi me Bibul. Lok me acaki i Levitiko 25 nyutu ni, i poropesi me Bibul, nino obedo calo higa. I Buk me Exodus, Moses nyutu maber kit ma rwate kwede kuc me Sabat me nino me abiro pi dano kede lewic, ki kuc me Sabat me higa me abiro pi lobo.

> 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.

> Ki mwaka 6 myero ipuro lobo mamegi, kede ikwanyo jami ma omiyo; ento i mwaka 7 myero iyweyo obed i kuc ka obed pe gicuki, pi jo mamegi ma pe tye ki gin omede cam; kede ma gubalo, le me piny bi camo. Ki kare kamano myero itim kede pur mamegi me vin, kede pur mamegi me olivu. I nino 6 myero itimo tic mamegi, ento i nino 7 myero ibedo i kuc; pi dyang mamegi kede punda mamegi gibed i kuc, kede wod pa nyako me tic mamegi, kacel ki laling, gipumu. Exodus 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.

Iyie lok adek magi, romo ngene ni ceng me yweyo pi dano kede legi rwate ki higa me yweyo pi piny. I Leviticus 25:1-5, wanongo keter pa lok ma koracel ki cik me Sabat ma i Exodus 20:8-11.

> 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.

> Rwot owaco bot Mose i got Sinai, owaco ni, I wac bot lutino Israel, i gi ni: Ka wunu obino i piny ma an ami bot wunu, piny bi gwoko Sabat bot Rwot. Higa abicel wunu bin luro i dye me wunu, ki higa abicel wunu bin yweyo ogoga me waini me wunu, ki wunu bin canyo mwon pa en; ento i higa abiro, obed Sabat me bedo pi piny, Sabat pa Rwot: pe wunu bin luro i dye me wunu, pe wunu bin yweyo ogoga me waini me wunu. Gin ma dong ocake kene ki pange pa kwanyo pa wunu pe wunu bin kwanyo, kede pe wunu bin canyo mim pa ogoga me waini me wunu ma pe kiyweyo; pien obedo higa me bedo pi piny. Levitiko 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.

> Poyo nino me Sabat, me gengo obed maleng. I nino abicel ibitimo tic, i timo tic mamei weng: ento nino ma abiro en nino me Sabat pa Rwot Lubanga mamei: iye pe itim tic mo keken, in peke, onyo wod mamei, onyo nyako mamei, onyo latic mamei, onyo latic dako mamei, onyo dyang mamei, onyo laling ma tye i i wigi mamei: Pien i nino abicel Rwot otyeko cweyo polo ki piny, ki nam, ki jami weng ma tye iye, ci oduci i nino ma abiro: Pien man Rwot ogwede nino me Sabat, ocweyo maleng. Exodus 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”.

Kacel, cik aryo me Sabat gi nyutu kit ma Levitiko 25 ki 26 tye iye. Ka kigolo gi kacel rek ki rek, gi lara ni, “pi ceng abicel ibi tic, ka itimo tic mamegi weng,” kede ni, “pi higa abicel ibi temo i pur mamegi, ka pi higa abicel ibi geyo pur me yath vini mamegi, ka i bi cobo nyim me en.” “Ento ceng ma abiro obedo Sabat pa Rwot Lubanga mamegi,” ki “higa ma abiro obedo Sabat me kare pi piny, Sabat pa Rwot.”

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.

Lok aryo ma giketo calo "me abicel ki aryo" i cik me Sabat—bed obedo Sabat pa dano onyo Sabat pa piny—gin weng gitye kwede lok acel i leb Hebru ma bene giketo calo "kare abicel ki aryo" i chapta 26 me Leviticus. Kit me lok i chapta 25 ki 26 me Leviticus kityeko kete iye i cik me poropheti ma waco ni ceng acel nyutu mwaka acel i poropheti pa Bibul. Tek maromo kacel, obedo cik me poropheti me waco ma makwongo.

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.

Gin ma kiwaco i acaki i dyel aryo man en aye cik me “nino pi tyen.” Gabriel ki lami pa Lubanga mukene kitero William Miller me nyutu “seven times” me Levitiko calo lameny me tyen 2520, kacel ki rom tutwal ki kom me dyel magi, ma en aye cik me “nino pi tyen” ma kiweyo piny i lok 5 ma i acaki me dyel 25.

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.

Ka lacoyo Buk me Kuroniko ociko adwogi me pingo kiweko Babilon me kelo rwom pa Yuda me tung' cen i otuk, owaco ni man obedo me weko piny obed i yweyo me Sabat pa ne. Kabedo mukene keken i Kwon pa Lubanga ma ciko ni piny obedo i yweyo, tye i duli 25 ki 26 me Levitiko. Mwaka 70 ma Babilon okwako rwom calo rwom pa ruoth ma 1 i poropheti me Kwon pa Lubanga, pe keken nyutu mwaka me cal ma lwor me piny obi gwoko rwom calo rwom pa ruoth ma 6 i poropheti me Kwon pa Lubanga, ento mwaka 70 gangene nyutu madiret bot 'kare 7' me ruk pa 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.

Ka wa cako kwano porofesi ma tye i but acel okato but abicel pa Daniel, obedo ma matek me ngeyo ni lacwe pa “kare abiro,” ka kede ogwede pa “kare abiro,” gitye calo jami me but keken pa meno.

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.

Obedo bende ma tek me paro ni rwom pa yore 7 pa mwaka 7 kiketo alama pa cobo opok pa Yubili i ceng 10 me dwe 7, ma obedo Ceng me Golo Kica. Gin man kelo “dye 7” kacel ki ceng 2300 me Daniel care 8, lain 14. Obedo bende ma tek me paro ni mwaka me porofetik obedo ceng 360, ka i medo ceng 360 dok-dok pi “dye 7”, rwom obedo ceng 2520.

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.

Ka Daniel, kun ocano buk, owangeyo lim me mwaka ma Jeremia onongo ociko, ocake lamo ma olubo jami weng me dwogo ma kicimo ni myero itimo i poko cwiny, ka jo pa Lubanga opukor ki adaa ni gin tye i cogo i piny pa luru. I agiki me lamo pa Daniel me Leviticus 26, Gabriel onenone me miyo Daniel wangeyo i neno ma onongo ‘owinyo’—neno me ceng 2300. Gabriel ocake ki miyo Daniel ngec ni week 70 kiketo woko pi jo pa 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.

> Wik 70 kityeko ciko woko i bot dano me in ki i bot poto ma maleng me in, me tyeko bolo cik, me keto agiki i richo, me yubu kuc pi tim marac, me kelo kic ma ber ma pe kato kare, me rugo neno ki lok pa laneno, ki me lubo Maleng loyo tutwal. 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.

Nyig lok ma kiloko calo “determined” i gin lok man nyutu ni “ki golo woko”; omiyo nyutu ni sabit 70 myero kigolo woko ki i ceng 2300. Kacako ki cik adek i mwaka 457 anyim nywol pa Kristo, jo Daniel gibibedo tye ki sabit 70 me porofetik me kare me temo. Sabit 70 me porofetik obedo rwate ki mwaka 490. Mwaka 490 inyuma pa cik adek, Isirael macon gibiketo kidi iye Stefano i mwaka 34, kede gibibedo kigolo woko ki bot Lubanga tutwal.

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.

Kit me tigo ma onongo obedo anyim cik adek ma nyuto kabedo me cako me higa 490 me cawa me temo, onongo obedo higa 70. Higa 70 meno onongo tye me miyo piny obedo ki kedo me Sabat ma Isirael me con pe gigi gwoko. Higa 70 me kedo me Sabat pi piny, o bino pi higa 490 (onyo juma 70 me higa) me balo yub pa 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.

Mwaka 490 me goyo kica ma i Levitiko dyer 25 omiyo piny obed i cogo pi mwaka 70, wek piny owinyo yweyo ne. Mwaka 70 me cogo otelo i cik adek, ma gigolo kare mukene me mwaka 490 me tem pi Isirayel me con. Omiyo wanyuto ni tye kare aryo me tem, acel acel 490 mwaka. Cik adek magi rwako cal pa lok me malaika adek; ma acel obino i 1798, i agiki me keco me acel me “7 times” ma ocito bot duk me tung bor. Malaika me adek obino lacen ki cik me adek ki mwaka 2300, i 22 Okotoba 1844; i kare man “agiki me agiki pa keco” obino bene.

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.

I kare me mwaka apar angwen ki abicel ma tye i tung giko pa indignation me acel ki giko pa indignation ma agiki, Yesu oketo msingi pa hekalu pa Milerait, ki kidi me msingi ne obedo “yore abicel aryo.” Kidi meno ne obedo kidi me msingi (onyo kidi me kwalo boti) pi Adventism i cako, ki i agiki obedo kidi me wii ki kidi me top (onyo kidi me kaburi) pi Adventism. Cik adek ma nyutu bino pa lok me malaika adek i ginomar me 1798 dok i 1844, bene gin nyutu chapta adek ma acaki me buk pa Daniel.

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

Wabicako paro rwom abicel me acaki i coc me anyim.

> “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.

> “Ka ngec pa buk pa Daniel ki pa Revelation opong maber, jogeno gibino nongo rwate me adini ma pat atata weng. . . Paka, ki poro buk pa Revelation, gubino ngeyo gin acel—ni kube ma tye i kin Lubanga ki jo pa En obedo macokcok ki ma kigamo maber.” The Faith I Live By, 345.

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