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# The Book of Daniel - Number Five

Daniel gi Kiing Nangchongmot Brijaani – Number Five

Seventy Years

Тавин жил

Author

Jeff Pippenger

Published

November 29, 2023

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Jehoiakim was the first of the last three kings of Judah, and when he was conquered by the Babylonians the seventy years of slavery for the southern kingdom began. Those seventy years identify the period of time that Babylon, the first kingdom of Bible prophecy would reign. In Isaiah chapter twenty-three, the whore of Tyre would be forgotten for seventy symbolic years that were prophetically identified as the days of one king. In Bible prophecy a king is a kingdom, and the days of the only kingdom of Bible prophecy which amounted to seventy years, was Babylon.

Jojakim nyaéta raja kahiji tina tilu raja panungtung Yuda, sarta nalika anjeunna dikalahkeun ku urang Babul, tujuh puluh taun perbudakan pikeun karajaan kidul mimiti lumangsung. Tujuh puluh taun éta nandaan kurun waktu pamaréntahan Babul, karajaan kahiji dina nubuat Alkitab. Dina Yesaya pasal dua puluh tilu, awéwé sundal Tirus bakal dipopohokeun salila tujuh puluh taun simbolis anu sacara nubuatan diidéntifikasi minangka mangsa hiji raja. Dina nubuat Alkitab, raja téh karajaan, sarta mangsa hiji-hijina karajaan dina nubuat Alkitab anu ngahontal tujuh puluh taun téh nyaéta Babul.

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.

Tinya inlah hun lam, whore of Tyre, piacy ai hriatna a entir, chu papacy a entir chu, a theihnghilh tawh ang. Kum sawmringriat symbolic tawpah chuan, a hriat leh ang a, chutiangin lei ram zawng zawngte leh an inthlahdahna chu a kal chhuak ang. Thlarau lam inthlahdahna chu kohhran leh sawrkar inkawmna dan lo ni lo a ni. Kum sawmringriat symbolic tawpah chuan, papacy chu United Nations nena inlaichinnaah a luh ang; hei hi kum sawmringriat symbolic tawpah whore of Tyre-in a inthlahdahna a neihpui, lalte zawng zawngin an entir a ni. Kum sawmringriat symbolic chhung zawngin lalna nei ram chu United States a ni, lei sakawlh ki pahnih nei chu.

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.

Tlamela ta Daniel ku sukela eka ndzima ya yin’we ku ya eka ya ntlhanu, ti hlamusela matimu ya malembe ya makume nkombo ya Babilona, kutani hikwalaho tindzima teto ti yimela matimu ya timhondzo hinkwato timbirhi ta xivandzana xa misava. Tindzima ta mune na ntlhanu ti kombisa hosi yo sungula ni hosi yo hetelela ya Babilona, kutani hi ku hlangana ka tindzima teto timbirhi ku kombisiwa matimu ya xivandzana xa misava ni timhondzo ta xona timbirhi. Ku avanyisiwa ka timhondzo timbirhi, ni ka xivandzana xa misava hi xoxe, ku yimeleriwa hi ku avanyisiwa ka hosi yo sungula ni hosi yo hetelela. Ku avanyisiwa ka Nebukadnetsara a ku ri ku hlongoriwa ku ya emahlweni ka “minkarhi ya nkombo,” loko a hanya tanihi xivandzana xa nhova ku ringana masiku ya magidi mambirhi, ntlhanu wa madzana ni makume mambirhi, a hanya hi byanyi ni mberha. Ku avanyisiwa ka Belxatsara ku tsariwile erirhangwini, naswona ku ringanyetiwa ni nhlayo ya magidi mambirhi, ntlhanu wa madzana ni makume mambirhi, kutani sweswo swi kombisa leswaku ku avanyisiwa ka xivandzana xa misava ni timhondzo ta xona timbirhi ku yimeleriwa hi “minkarhi ya nkombo” ya Levhitika makume mambirhi-ntsevu. Leswi swi seketeriwa hi vumbhoni bya tihosi timbirhi, naswona Timbhoni timbirhi ti yimela lowo sungula ni lowo hetelela.

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.

“seven times” itu adalah batu sandungan bagi Adventisme, dan oleh sebab itu tidak dapat diakui, meskipun nyata adanya—bagi mereka yang mau melihat. Itu adalah lambang penghakiman atas bangsa itu (Babilon) yang memerintah selama tujuh puluh tahun, dan lambang penghakiman atas kerajaan yang memerintah selama tujuh puluh tahun simbolis. Ketika William Miller mengemukakan pengertiannya tentang “seven times” dalam Imamat dua puluh enam, ia menggunakan dua ribu lima ratus dua puluh hari Nebukadnezar hidup sebagai binatang dalam Daniel pasal empat sebagai salah satu saksi nubuat untuk meneguhkan “seven times” dalam Imamat dua puluh enam. “Seven times” itu adalah batu dasar sekaligus batu puncak dalam Zakharia pasal empat. Yesus, Sister White, Yesaya, dan Petrus mengenalinya sebagai batu yang menjadi kepala penjuru. Itulah doktrin puncak dari nubuatan Alkitab, meskipun pada dasarnya tidak terlihat oleh mereka yang mengaku sebagai para utusan malaikat ketiga.

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.

Bi zegen ti Daniel xɔn xwe lɛ tɔn lẹ nụ mi, e de a nyi akuẹ nɔ a ma wɔn numandii ghɛ nɔ, “ngyimɔ ason” lɛ a de a nyɛ kpɔ nɔ. Ehwɛ Jehoiakim lɛ Babylon yikɛ ɖo, xwixɔlɛ lɛ a de wɔn lɛ nụ ason ɖokui. Agbalẽ Kronikel lɛ kɔ nɛ nɔ wɔn xwixɔlɛ lɛ a de wɔn lɛ nụ ason ɖokui.

> 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.

> စေဒကိယသည် နန်းတက်သောအခါ အသက်နှစ်ဆယ့်တစ်နှစ်ရှိ၍ ယေရုရှလင်မြို့၌ တစ်ဆယ့်တစ်နှစ်စိုးစံလေ၏။ ထိုသူသည် မိမိဘုရားသခင် ထာဝရဘုရား၏ ရှေ့တော်၌ မကောင်းသောအမှုကို ပြုလေ၏။ ထာဝရဘုရား၏ နှုတ်တော်မှ ဟောပြောသော ပရောဖက် ယေရမိရှေ့၌လည်း ကိုယ်ကိုမနှိမ့်ချဘဲနေ၏။ ထို့ပြင် ဘုရားသခင်အားဖြင့် သစ္စာကျိန်ဆိုစေခဲ့သော နေဗုခဒ်နေဇာမင်းကိုလည်း ပုန်ကန်လေ၏။ သို့ရာတွင် သူသည် မိမိလည်ပင်းကို ခိုင်မာစေ၍၊ မိမိစိတ်နှလုံးကို ကြမ်းတမ်းခိုင်မာစေသဖြင့် ဣသရေလအမျိုး၏ ဘုရားသခင် ထာဝရဘုရားထံသို့ မလှည့်မပြောင်းခဲ့။ ထို့အပြင် ယဇ်ပုရောဟိတ်အကြီးအကဲများနှင့် လူများအပေါင်းတို့သည် တပါးအမျိုးသားတို့၏ စက်ဆုပ်ရွံရှာဖွယ်အမှုအလုံးစုံအတိုင်း အလွန်ကျူးလွန်ပြစ်မှားကြ၍၊ ယေရုရှလင်မြို့၌ ကိုယ်တော် သန့်ရှင်းစေတော်မူသော ထာဝရဘုရား၏ အိမ်တော်ကို ညစ်ညူးစေကြ၏။ သူတို့ဘိုးဘေးတို့၏ ဘုရားသခင် ထာဝရဘုရားသည် မိမိလူမျိုးနှင့် မိမိကျိန်းဝပ်ရာအရပ်ကို သနားကြင်နာတော်မူသောကြောင့်၊ မိမိတမန်တို့အားဖြင့် သူတို့ထံသို့ စောစောထ၍ အကြိမ်ကြိမ်စေလွှတ်တော်မူ၏။ သို့သော် သူတို့သည် ဘုရားသခင်၏ တမန်တို့ကို ကဲ့ရဲ့လျက်၊ ကိုယ်တော်၏ နှုတ်ကပတ်တော်များကို မထီမဲ့မြင်ပြုလျက်၊ ကိုယ်တော်၏ ပရောဖက်တို့ကို အလွဲသုံးစားပြုကြ၏။ ထာဝရဘုရား၏ အမျက်တော်သည် မိမိလူမျိုးအပေါ်၌ ကုရာနတ္ထိအောင် တက်လာသည်တိုင်အောင် ထိုသို့ပြုကြ၏။ ထိုကြောင့် ကိုယ်တော်သည် ခါလဒဲမင်းကို သူတို့အပေါ်သို့ ဆောင်ခဲ့တော်မူ၏။ ထိုမင်းသည် သူတို့၏ သန့်ရှင်းရာဌာနအိမ်တော်၌ လူငယ်တို့ကို ဓားဖြင့် သတ်လေ၏။ လူငယ်ဖြစ်စေ၊ အပျိုကညာဖြစ်စေ၊ အသက်ကြီးသူဖြစ်စေ၊ အသက်အရွယ်ကြောင့် ကိုင်းနေသူဖြစ်စေ၊ တစ်ဦးကိုမျှ မသနားဘဲ၊ ထိုအလုံးစုံတို့ကို သူ၏လက်သို့ အပ်နှံတော်မူ၏။ ဘုရားသခင်၏ အိမ်တော်အသုံးအဆောင် အကြီးအသေးရှိသမျှ၊ ထာဝရဘုရား၏ အိမ်တော်ဘဏ္ဍာများ၊ မင်းကြီးနှင့် သူ၏ မှူးမတ်တို့၏ ဘဏ္ဍာများ၊ ဤအရာအလုံးစုံကို သူသည် ဗာဗုလုန်မြို့သို့ ယူဆောင်သွားလေ၏။ သူတို့သည် ဘုရားသခင်၏ အိမ်တော်ကို မီးရှို့၍၊ ယေရုရှလင်မြို့ရိုးကို ဖြိုဖျက်ကာ၊ ထိုမြို့၏ နန်းတော်အပေါင်းကို မီးဖြင့်ရှို့ကြပြီးလျှင်၊ ထိုမြို့၏ အဖိုးတန်အသုံးအဆောင်ရှိသမျှကို ဖျက်ဆီးကြ၏။ ဓားဘေးမှ လွတ်မြောက်ကျန်ရစ်သူတို့ကိုလည်း ဗာဗုလုန်မြို့သို့ သိမ်းသွားလေ၏။ ထိုအရပ်၌ သူတို့သည် ပါရှားနိုင်ငံတော် အုပ်စိုးချိန်မတိုင်မီအထိ သူနှင့် သူ၏ သားတို့၏ ကျွန်ဖြစ်ကြ၏။ ဤသို့ဖြင့် ယေရမိ၏ နှုတ်အားဖြင့် မိန့်တော်မူသော ထာဝရဘုရား၏ နှုတ်ကပတ်တော်ကို ပြည့်စုံစေတော်မူ၏။ မြေသည် မိမိဥပုသ်နေ့များကို ခံစားရသည်တိုင်အောင်၊ ပျက်စီးလျက် ဆိတ်ညံရာဖြစ်နေသမျှကာလပတ်လုံး ဥပုသ်စောင့်သကဲ့သို့ ရှိလေ၏။ ထိုသို့ဖြင့် အနှစ်ခုနစ်ဆယ်ကို ပြည့်စုံစေ၏။ ယေရမိ၏ နှုတ်အားဖြင့် မိန့်တော်မူသော ထာဝရဘုရား၏ နှုတ်ကပတ်တော် ပြည့်စုံစေရန်၊ ပါရှားမင်း ကုရုရှ၏ ပထမနှစ်တွင် ထာဝရဘုရားသည် ပါရှားမင်း ကုရုရှ၏ စိတ်ဝိညာဉ်ကို နှိုးဆော်တော်မူသဖြင့်၊ သူသည် မိမိနိုင်ငံတော်တစ်လွှား၌ အမိန့်ကြော်ငြာချက်ကို ထုတ်ပြန်၍ စာဖြင့်လည်း ရေးသားစေကာ၊ “ပါရှားမင်း ကုရုရှ မိန့်ဆိုသည်မှာ၊ ကောင်းကင်ဘုံ၏ ဘုရားသခင် ထာဝရဘုရားသည် မြေကြီးပေါ်ရှိ နိုင်ငံတကာအလုံးစုံကို ငါ့အား ပေးတော်မူပြီ။ ယုဒပြည် ယေရုရှလင်မြို့၌ ကိုယ်တော်အတွက် အိမ်တော်တည်ဆောက်ရန်လည်း ငါ့အား အပ်နှံတော်မူပြီ။ ကိုယ်တော်၏ လူမျိုးအပေါင်းတို့ထဲမှ မည်သူရှိသနည်း။ သူ၏ ဘုရားသခင် ထာဝရဘုရားသည် ထိုသူနှင့်အတူ ရှိတော်မူပါစေ။ ထိုသူသည် တက်သွားစေ” ဟု ဆိုလေ၏။ ၂ ရာဇဝင်ချုပ် ၃၆:၁၁–၂၃။

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.

ទាសភាពអស់រយៈពេលចិតសិបឆ្នាំ គឺដើម្បីបំពេញព្រះបន្ទូលរបស់យេរេមា​ថា «រហូតដល់ដីបានរីករាយនឹងថ្ងៃសប្ប័ទរបស់វា ដ្បិតដរាបណាវាស្ថិតនៅក្នុងសភាពស្ងាត់ជ្រងំ វាបានរក្សាថ្ងៃសប្ប័ទ»។ នៅក្នុងព្រះបន្ទូលរបស់ព្រះ មានតែមួយបទគត់ ក្រៅពីខនៅក្នុងកណ្ឌក្រូនិកដែលយើងកំពុងដកស្រង់នេះ ដែលយោងទៅដល់ដីថា «រីករាយ» នឹងថ្ងៃសប្ប័ទរបស់វា។ បទគម្ពីរនោះស្ថិតនៅក្នុងលេវីវិន័យ ជំពូកម្ភៃប្រាំ និងម្ភៃប្រាំមួយ។ ជំពូកម្ភៃប្រាំ ផ្តល់សេចក្ដីបង្គាប់អំពីរបៀបអនុញ្ញាតឲ្យដីរីករាយនឹងការសម្រាកថ្ងៃសប្ប័ទរបស់វា ហើយជំពូកម្ភៃប្រាំមួយ បង្ហាញអំពីបណ្ដាសា «ប្រាំពីរដង» ប្រសិនបើសេចក្ដីបង្គាប់នៃសេចក្ដីសញ្ញាទាំងនោះ មិនត្រូវបានអនុវត្តតាម។

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.

Nasib Yoyakim menandai awal penawanan, yang merupakan salah satu unsur dari apa yang disebut Daniel sebagai “kutuk” dan “sumpah” Musa dalam pasal sembilan. Daniel memahami kutuk “tujuh masa” itu, sebab ia memberi kesaksian dalam pasal sembilan bahwa melalui penelaahannya terhadap nubuat tujuh puluh tahun dari Yeremia, ia memahami jumlah tahun umat Allah akan diperbudak di Babel.

> 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.

> Pada tahun pertama pemerintahannya, aku, Daniel, memahami daripada kitab-kitab bilangan tahun-tahun yang tentangnya firman TUHAN datang kepada nabi Yeremia, bahawa Ia akan menggenapkan tujuh puluh tahun atas kebinasaan Yerusalem. 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 akabona imyaka mirongo irindwi “binyuze mu bitabo,” si igitabo cya Yeremiya gusa. 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, rihindurwa ngo “indahiro,” ni ryo jambo rimwe rihindurwa ngo “inshuro ndwi” mu Balewi makumyabiri na gatandatu. Ukujyanwa kwa Yuda i Babuloni ho iminyago imyaka mirongo irindwi kwari ugusohora k’umuvumo w’“inshuro ndwi,” uko byagenda kose ibyo umuhanga mu by’iyobokamana wo muri iki gihe ashobora kubivugaho. Biragaragara nk’amanywa y’ihangu, ariko ku bemera kubibona gusa.

> 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.

> ហើយ​ព្រះអម្ចាស់​មាន​ព្រះបន្ទូល​មក​កាន់​ម៉ូសេ​នៅ​លើ​ភ្នំ​ស៊ីណាយ​ថា «ចូរ​និយាយ​ទៅ​កាន់​កូន​ចៅ​អ៊ីស្រាអែល ហើយ​ប្រាប់​ពួកគេ​ថា កាលណា​អ្នក​រាល់គ្នា​ចូល​ទៅ​ក្នុង​ស្រុក​ដែល​យើង​ប្រទាន​ឲ្យ​អ្នក​រាល់គ្នា នោះ​ស្រុក​នោះ​ត្រូវ​កាន់​ថ្ងៃ​សប្ប័ទ​ដល់​ព្រះអម្ចាស់។ អស់​រយៈ​ពេល​ប្រាំមួយ​ឆ្នាំ អ្នក​ត្រូវ​សាប​ព្រោះ​ស្រែ​របស់​អ្នក ហើយ​អស់​រយៈ​ពេល​ប្រាំមួយ​ឆ្នាំ អ្នក​ត្រូវ​កាត់​មែក​ចម្ការ​ទំពាំងបាយជូរ​របស់​អ្នក និង​ប្រមូល​ផល​វា។ ប៉ុន្តែ​នៅ​ឆ្នាំ​ទី​ប្រាំពីរ ត្រូវ​មាន​ថ្ងៃ​សប្ប័ទ​នៃ​ការ​សម្រាក​សម្រាប់​ស្រុក គឺ​ជា​ថ្ងៃ​សប្ប័ទ​សម្រាប់​ព្រះអម្ចាស់៖ អ្នក​មិន​ត្រូវ​សាប​ព្រោះ​ស្រែ​របស់​អ្នក ឬ​កាត់​មែក​ចម្ការ​ទំពាំងបាយជូរ​របស់​អ្នក​ឡើយ។ របស់​ដែល​ដុះ​ឡើង​ដោយ​ខ្លួន​វា​ពី​ការ​ច្រូត​របស់​អ្នក នោះ​អ្នក​មិន​ត្រូវ​ច្រូត​វា​ទេ ហើយ​ក៏​មិន​ត្រូវ​ប្រមូល​ផ្លែ​ទំពាំងបាយជូរ​ពី​វល្លិ​ដែល​មិន​បាន​កាត់​មែក​របស់​អ្នក​ដែរ ព្រោះ​នេះ​ជា​ឆ្នាំ​នៃ​ការ​សម្រាក​សម្រាប់​ស្រុក។ ហើយ​ថ្ងៃ​សប្ប័ទ​របស់​ស្រុក​នោះ​នឹង​ជា​អាហារ​សម្រាប់​អ្នក សម្រាប់​អ្នក​ផ្ទាល់ និង​សម្រាប់​អ្នក​បម្រើ​ប្រុស​របស់​អ្នក និង​អ្នក​បម្រើ​ស្រី​របស់​អ្នក និង​អ្នក​ឈ្នួល​របស់​អ្នក និង​ជន​បរទេស​ដែល​ស្នាក់​នៅ​ជា​មួយ​អ្នក​ផង ហើយ​សម្រាប់​សត្វ​គោ​ក្របី​របស់​អ្នក និង​សត្វ​ព្រៃ​ដែល​នៅ​ក្នុង​ស្រុក​របស់​អ្នក​ផង កំណើន​ទាំង​អស់​របស់​វា​នឹង​ជា​អាហារ។ ហើយ​អ្នក​ត្រូវ​រាប់​សប្ប័ទ​នៃ​ឆ្នាំ​ចំនួន​ប្រាំពីរ​សម្រាប់​ខ្លួន​អ្នក គឺ​ប្រាំពីរ​ដង​នៃ​ប្រាំពីរ​ឆ្នាំ ហើយ​រយៈ​ពេល​នៃ​សប្ប័ទ​ទាំង​ប្រាំពីរ​នៃ​ឆ្នាំ​នោះ​នឹង​បាន​ជា​សែសិប​ប្រាំបួន​ឆ្នាំ​សម្រាប់​អ្នក។ បន្ទាប់​មក អ្នក​ត្រូវ​បញ្ជា​ឲ្យ​ផ្លុំ​ត្រែ​នៃ​ឆ្នាំ​យូប៊ីលេ​នៅ​ថ្ងៃ​ទី​ដប់​នៃ​ខែ​ទី​ប្រាំពីរ នៅ​ថ្ងៃ​ប្រោស​លោះ អ្នក​រាល់គ្នា​ត្រូវ​ធ្វើ​ឲ្យ​សំឡេង​ត្រែ​ឮ​ទូទាំង​ស្រុក​របស់​អ្នក​ទាំង​មូល»។ លេវីវិន័យ 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.

Ke habohlokwa ho bona hore ditaelong tsa ho tlohela lefatshe le phomotse, mekoloko e supileng ya dilemo tse tsheletseng tsa ho lema lefatshe le selemo se le seng sa ho dumella lefatshe ho phomola e tswela pele ho fihlela selemong sa mashome a mane a metso e robong, moo ho neng ho tshwanetse ho ba le jubile e bontshang phethahatso ya mekoloko e supileng ya dilemo tse supileng. Ntlha ya bohlokwa e lokelang ho bonwa ke hore ho letswa ha terompeta ya jubile ho ne ho tshwanetse ho etsahala ka Letsatsi la Tefo ya Dibe, ka hoo ho bontsha hore ha Letsatsi la Tefo ya Dibe la mohlala wa nnete le qala ka la 22 Mphalane, 1844, terompeta ya jubile e emelang mokoloko wa “dinako tse supileng” e ne e tshwanetse ho letswa ka nako eo. “Dinako tse supileng” tse qalileng ha Manase a iswa Babilona ka 677 BC, di ne di emela dilemo tse dikete tse pedi, makgolo a mahlano, le mashome a mabedi, tse ileng tsa phethela ka Letsatsi la Tefo ya Dibe la mohlala wa nnete. Kgokahano ena e tla hlolwa feela ke ba sa ikemisetsang ho e bona. Mokoloko wa “dinako tse supileng” o hokahane le dilemo tse dikete tse pedi le makgolo a mararo.

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.

Juga penting untuk melihat bahawa di dalam petunjuk-petunjuk perjanjian pada sembilan ayat pertama Imamat dua puluh lima terdapat ilustrasi yang paling mendalam tentang prinsip sehari-ganti-setahun dalam Firman Tuhan. Hidangan dongeng yang dilemparkan oleh para ahli teologi untuk memastikan kawanan itu terus dimabukkan dengan anggur Babel ialah bahawa penghukuman “tujuh masa” dalam fasal dua puluh enam merupakan suatu pemahaman yang salah tentang makna Ibrani bagi perkataan yang diterjemahkan sebagai “tujuh masa.” Hujah itu tidak benar. Makna Ibrani bagi perkataan itu sepenuhnya mencakupi dalam definisinya pembenaran untuk menerapkannya secara berangka, tetapi hujah mereka yang cacat, yang mereka topang dengan suatu premis yang tersasar berdasarkan kepakaran yang mereka sendiri dakwakan dalam tatabahasa Ibrani, hanyalah suatu hujah pengalihan.

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.

Itirhâb ngâ onggu “tujuh kali” bâb dua puluh enam eténah ka‑ketèngaghi lé konteks petikna, bânnè lé sabhâgiân teolog modhârèn jhâman ayeuna sè maksa‑maksa bhâsa Ibrani. William Miller ngawangun kasimpulanna tanpa rujukan apa bâi ka bhâsa Ibrani, ben ilham negesaghi pamahamanah sabâgâi sè bener. Para malaikat nuntun pamahamanna dumasar ka konteks bâb tempat itirhâb “tujuh kali” èto’ ka‑letthâ’, bânnè dumasar ka bhâsa Ibrani.

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.

Konteks bagi pasal dua puluh lima ialah tempat ketetapan-ketetapan perjanjian itu dikenal pasti, dan pasal dua puluh enam kemudian memberikan berkat yang dijanjikan kerana memelihara petunjuk-petunjuk perjanjian itu, dan sesudah itu mengenal pasti apa yang disebut Daniel sebagai “laknat Musa” kerana ketidaktaatan terhadap petunjuk-petunjuk itu.

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.

Konteksnya ialah tema prinsip satu hari bagi satu tahun dalam nubuat Alkitab. Ayat-ayat permulaan dalam Imamat dua puluh lima itu menunjukkan bahawa dalam nubuat Alkitab, satu hari melambangkan satu tahun. Dalam kitab Keluaran, Musa dengan jelas menetapkan hubungan antara perhentian Sabat hari ketujuh bagi manusia dan binatang, dan perhentian Sabat tahun ketujuh bagi tanah.

> 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.

> र साः स्नि जान्हा माअा बाआल लाहा लॆन माअा आबु दान् अदा; साः बोरो जान्हा माअा लाहा बाआल बाङ् केद ते, नेंदे ते ताहेना; एनाते आम जात रे दरिद्र को जोम मे, आर उन्कु आड़ी लेका़ ताहेना ते राँड़ रे जंतु को जोम मे। ने ओना लेकाते आम दाख बारी आर आम जैतुन बारी संगिन रेहुं कर मे। तुरी उरिहा़ आम निज काम कर मे, आर सातम उरिहा़ रे बाआल मे; एनाते आम गोरु आर आम गाढा बाआल आकाना, आर आम दासी रे होड़ रे कोड़ा आर परदेसी हुं ताका़ मे। 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.

Di dalam tiga ayat itu dapat dikenali bahwa satu hari perhentian bagi manusia dan hewan setara dengan satu tahun perhentian bagi tanah. Dalam Imamat pasal dua puluh lima, pada lima ayat pertama, kita mendapati struktur gramatikal yang sama dengan perintah Sabat dalam Keluaran pasal dua puluh, ayat delapan sampai sebelas.

> 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.

> Og Herren talte til Moses på Sinai bjerg og sagde: Tal til Israels børn og sig til dem: Når I kommer ind i det land, som jeg giver jer, da skal landet holde sabbat for Herren. I seks år skal du tilså din mark, og i seks år skal du beskære din vingård og samle dens afgrøde ind; men i det syvende år skal der være en hvile-sabbat for landet, en sabbat for Herren. Du må hverken tilså din mark eller beskære din vingård. Det, som vokser op af sig selv efter din høst, må du ikke høste, og druerne fra din ubeskårne vinstok må du ikke samle ind; for det er et hvileår for landet. 3 Mosebog 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.

> Ingatlah akan hari Sabat, supaya engkau menguduskannya. Enam hari lamanya engkau akan bekerja dan melakukan segala pekerjaanmu: tetapi hari yang ketujuh ialah hari Sabat TUHAN, Allahmu; padanya jangan engkau melakukan sesuatu pekerjaan, baik engkau, maupun anakmu laki-laki, maupun anakmu perempuan, hambamu laki-laki, maupun hambamu perempuan, maupun ternakmu, maupun orang asing yang ada di dalam pintu gerbangmu: sebab enam hari lamanya TUHAN menjadikan langit dan bumi, laut dan segala isinya, dan Ia berhenti pada hari yang ketujuh: itulah sebabnya TUHAN memberkati hari Sabat dan menguduskannya. Keluaran 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”.

Kham dingni pahnih hian Leviticus bung 25 leh 26 te thu hmun dinhmun an hrilhfiah. A chunga line leh linein an lo inzawm khâwm a, “ni ruk chhungin i thawh ang a, i hnathawh zawng zawng i ti ang” tih leh, “kum ruk chhungin i lo i tuh ang a, kum ruk chhungin i grêp huan i chât ang a, a rahte i khâwm ang” tih chu an hriattîr a ni. “Mahse ni sarihna chu Lalpa i Pathian sabbath a ni,” tih leh, “kum sarihna chu ram tana chawlhna sabbath, Lalpa tana sabbath a ni ang” tih pawh a tel bawk.

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.

Dua-dua perkataan yang diterjemahkan sebagai “ketujuh,” dalam salah satu daripada perintah-perintah sabat, sama ada sabat bagi manusia atau sabat bagi tanah, ialah perkataan Ibrani yang sama yang diterjemahkan sebagai “tujuh kali” dalam Imamat fasal dua puluh enam. Konteks Imamat fasal dua puluh lima dan dua puluh enam ditetapkan dalam kaedah nubuatan bahawa satu hari melambangkan satu tahun dalam nubuatan Alkitab. Yang sama pentingnya ialah kaedah nubuatan tentang penyebutan pertama.

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.

Perkara pertama yang disebutkan dalam kedua-dua fasal ini ialah prinsip satu hari bagi satu tahun. William Miller telah dibimbing oleh Gabriel dan malaikat-malaikat lain untuk mengenal pasti “tujuh masa” dalam Imamat sebagai suatu lambang bagi dua ribu lima ratus dua puluh tahun, dan hal ini sepenuhnya selaras dengan konteks fasal-fasal tersebut, iaitu prinsip satu hari bagi satu tahun yang dinyatakan dalam lima ayat pembukaan fasal dua puluh lima.

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.

Mtsʼereli Qronikebidan roca ganmarta mizezi, romlis gamo Babilons mieca ufleba samkhretis samepos — Iudas — tʼqveobashi tsʼaekhvana, tkva, rom es imisatvis iqʼo, rom qʼvelas daesvenebina tavisi shabatis mosveneba. Ghmertis Sitqvis sxva adgilshi, sadac kvekʼana mosvenebit sargeblobs, gvxvdeba mxolod Levitʼelis otsdaatxutmetʼe da otsdaatxvsi tavebshi. Otsdaati tskhrameti tsʼeli, romelshits Babiloni meufebda rogorc Bibliuri tsʼarmetqvelebis pirveli samepo, aramkholod tsarmoadgens simbolur tslebs, romelshits dedamiwis mkheci imeufebs rogorc Bibliuri tsʼarmetqvelebis meeqvse samepo, aramed es samotsi tsʼeli pirdapir miutitebs Moses tsʼqevlis „shvid jerze“.

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.

Apabila kita mula mengkaji nubuatan-nubuatan yang digambarkan dalam enam fasal pertama kitab Daniel, adalah penting untuk mengetahui bahawa kutuk “tujuh masa,” demikian juga berkat “tujuh masa,” merupakan unsur dalam setiap fasal tersebut.

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.

E bile go bohlokoa gape go gopola gore modikologo wa metlhopha e supa ya dingwaga tse supa o tshwaiwa ka go letswa lonaka lwa jubile ka letsatsi la bolesome la kgwedi ya bosupa, e leng Letsatsi la Poelano. Ntlha eno e bofaganya “dinako tse supa” le malatsi a dikete di le pedi le makgolo a mararo a Daniele kgaolo ya boferabobedi, temana ya bolesome le bonè. Gape go botlhokwa go gopola gore ngwaga wa seporofeto ke malatsi a makgolo a mararo le masome a marataro, mme fa o kopanya malatsi a makgolo a mararo le masome a marataro gangwe le gape, ka “dinako tse supa,” go lekana le malatsi a dikete di le pedi le makgolo a matlhano le masome a mabedi.

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.

Bila Daniel memahami melalui kitab-kitab jumlah tahun yang telah dinyatakan oleh Yeremia, mulailah ia suatu doa yang mencakup setiap unsur dari tanggapan pertobatan yang dinyatakan perlu, apabila umat Allah pernah dibangunkan kepada kenyataan bahwa mereka adalah tawanan di negeri musuh. Pada akhir doa Daniel berdasarkan Imamat dua puluh enam itu, Gabriel menampakkan diri untuk memberi Daniel pengertian tentang penglihatan yang telah “didengarnya”, yakni penglihatan tentang dua ribu tiga ratus hari. Gabriel memulai dengan memberitahukan kepada Daniel bahwa tujuh puluh minggu telah “ditetapkan” bagi bangsanya 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.

> Tujuh puluh minggu telah ditetapkan atas bangsamu dan atas kotamu yang kudus, untuk mengakhiri pelanggaran, dan melenyapkan dosa-dosa, dan mengadakan pendamaian bagi kejahatan, dan mendatangkan kebenaran yang kekal, dan memeteraikan penglihatan dan nubuat, dan mengurapi Yang Mahakudus. 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.

Perkataan yang diterjemahkan sebagai “ditetapkan” dalam ayat itu bermaksud “dipotong”, dan oleh itu ertinya ialah tujuh puluh minggu itu harus dipotong daripada dua ribu tiga ratus hari. Bermula pada dekri ketiga pada tahun 457 SM, umat Daniel akan mempunyai tujuh puluh minggu nubuatan sebagai masa percubaan. Tujuh puluh minggu nubuatan bersamaan dengan empat ratus sembilan puluh tahun. Empat ratus sembilan puluh tahun selepas dekri ketiga itu, Israel purba akan merejam Stefanus pada tahun 34, dan mereka akan diceraikan sepenuhnya daripada Allah.

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.

Bophathwa bja pele ga ditaelo tše tharo, tšeo di hlaolago ntlha ya go thoma ya mengwaga e makgolo a mane masomesenyane ya nako ya teko, e be e le mengwaga e masomešupa. Mengwaga yeo e masomešupa e be e le gore naga e thabele diphuthego tša Sabatha tšeo Isiraele ya bogologolo e sa kago ya di phethagatša. Mengwaga e masomešupa ya diphuthego tša Sabatha ya naga e tlišitšwe ke mengwaga e makgolo a mane masomesenyane (goba dibeke tše masomešupa tša mengwaga) ya borabele kgahlanong le keno ya Moshe.

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.

Ta hlawh lohna kum zali leh sawmruk sawmkuai (490) chhungin Leviticus sawmnih leh panga thuthlung an zawm loh avangin, ram chu a chawlhna a hman theih nan sal tanna kum sawmruk sawm (70) a thlen ta a. Sal tanna kum sawmruk sawm chuan thupek pathum a thlen tir a; chungte chuan Israel hlui tan fiahna hun kum zali leh sawmruk sawmkuai (490) dang an entîr a. Chutiang chuan fiahna hun pahnih, pakhat tin kum zali leh sawmruk sawmkuai (490) ve ve, kan hmu a ni. Thupek pathumte chuan vantirhkoh pathum thuchahte an entîr a; pakhatna chu 1798-ah a lo thleng a, chu chu ramri hmar lama lalram chungah “vawi sarih” tih thinrimna hmasa ber tawpna a ni. Vantirhkoh pathumna chu thupek pathumna hnu kum sangnih leh za thum (2300) hnuah, October 22, 1844-ah a lo thleng a; chu hunah chuan “thinrimna tawp ber” pawh a lo thleng bawk a ni.

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.

Dalam tempoh empat puluh enam tahun antara berakhirnya kemurkaan yang pertama dan berakhirnya kemurkaan yang terakhir, Yesus meletakkan dasar bait suci Millerite, dan batu asas itu ialah “tujuh masa.” Batu itu harus menjadi sama ada batu asas (atau sebaliknya batu sandungan) bagi Adventisme pada permulaannya, dan sama ada batu penjuru serta batu penutup (atau sebaliknya batu nisan) bagi Adventisme pada akhirnya. Tiga dekri yang melambangkan kedatangan perkhabaran tiga malaikat dalam sejarah 1798 hingga 1844, juga melambangkan tiga fasal pertama kitab Daniel.

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

Re tla simolola go akanyetsa dikgaolo tse thataro tsa ntlha mo setlhogong se se latelang.

> “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.

> “Kan Daniel gi Lehkhabu Bu leh Revelation gi Lehkhabu Bu adu henna khangdaba matamda, thajabasingna makhoigi thajabagi punsida mapung phana atoppa ama phangjagani... Revelation adu thiba dagi thajabagi eina nungsibagi amatta shingnaba ngamgani—madudi, Isingna eigi miyoising amasung Mahakki mi-singgi marakta leihaiba mari adu nungaiba amasung achumba oirammi.” The Faith I Live By, 345.

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