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# The Book of Daniel - Number Five

Kitaaba Daaniʼel – Lakkoofsa Shan

Seventy Years

Seventy Years

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.

Yehooyaaqiim mootota Yihudaa sadan dhumaa keessaa isa jalqabaa ture; yeroo inni Baabilonotaan mo’atettis waggoonni torbaatama garbummaa mootummaa kibbaa jalqabaniiru. Waggoonni torbaatamni sun yeroo Baabilon—mootummaa jalqabaa raajii Macaafa Qulqulluu—itti mootummaa isaa geggeessu adda baasu. Isaayyaas boqonnaa digdamii sadi keessatti, sagaagaltuun Xiiros waggoota fakkeenya ta’an torbaatamaaf ni dagatamti; waggoonni sunis karaa raajiitiin akka bara mootii tokkootti ibsaman. Raajii Macaafa Qulqulluu keessatti mootichi mootummaa dha; akkasumas barri mootummaa isa tokkichaa kan raajii Macaafa Qulqulluu keessatti waggoota torbaatama guute sun Baabilon ture.

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.

Yeroo seenaa sanaa keessatti, sagaagaltuun Xiiroos, isheen papasummaa bakka buutu, ni irraanfatamti. Dhuma waggoota torbaatamaa fakkeenyaawaa sanaatti immoo, ni yaadatamti; achiis baatee mootummoota lafaa hundumaa wajjin sagaagalummaa ni raawwatti. Sagaagalummaan hafuuraa walitti dhufeenya seeraan alaa walmakaa mootummaa fi waldaa kiristaanaa ti. Dhuma waggoota torbaatamaa fakkeenyaawaa sanaatti, papasummaan Tokkummaa Mootummoota Addunyaa wajjin walitti dhufeenya keessa ni seenti; kunis mootota hundumaa, warra sagaagaltuun Xiiroos dhuma waggoota torbaatamaa fakkeenyaawaa sanaatti wajjin sagaagalummaa raawwattu, bakka bu’a. Mootummaan waggoota torbaatamaa fakkeenyaawaa sana keessatti mootummaa godhu Ameerikaa dha; bineensa lafaa gaanfa lama qabu sana.

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.

Boqonnaa Daani’el boqonnaawwan tokko irraa hamma shaniitti seenaa waggoota torbaatama Baabilon ibsu; kanaafis, boqonnaawwan sun seenaa gaanfota bineensa lafaa lameenii bakka bu’u. Boqonnaawwan afurii fi shan mootummaa Baabilon keessatti mootota jalqabaa fi dhumaa adda baasu; akkasumas, boqonnaawwan lamaan sun waliin ta’anii seenaa bineensa lafaa fi gaanfota isaa lamaan ibsu. Murtiin gaanfota lamaan, akkasumas kan bineensa lafaa ofii isaa, murtii mooticha jalqabaa fi mooticha dhumaa irratti raawwatameen bakka bu’ameera. Murtiin Nebukadnezaar “yeroo torba”f ari’atamuu ture; yeroo sana keessatti akka bineensa bosonaatti guyyoota kuma lama dhibba shan fi digdamii marga fi fixeensa irratti jiraate. Murtiin Beelshaazaar immoo dallaa irratti barreeffame; innis lakkoofsa kuma lama dhibba shan fi digdamiitti wal qixxee ta’ee, murtiin bineensa lafaa fi gaanfota isaa lamaan “yeroo torba” keessaa keessaa Lewwoota digdamii jaha keessatti ibsameen bakka bu’amu akka ta’e adda baasa. Kunis mootummaa lamaan akka ragaa ta’aniin irratti hundaa’a; ragoonni lamaanis jalqabaa fi dhumaa bakka bu’u.

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.

“torba yeroo” jechuun Adventizimiif dhagaa gufuu dha; kanaafuu, waan ifatti achi jiruus beekamtii argachuu hin danda’u—warra arguuf fedha qaban irraa kan hafe. Inni mallattoo murtii saba sanaa (Baabilon) kan waggoota torbaatamaaf mootummaa gaggeesseedha; akkasumas mootummaa waggoota torbaatama fakkeenya ta’aniif mootummaa godhatuuf mallattoo murtiidha. Yeroo William Miller hubannaa isaa waa’ee “torba yeroo” keessaa Lewwoota boqonnaa digdamii jaha dhiheesse, Nebukadnezaar guyyoota kuma lama dhibba shan fi digdamii jechuunis guyyaa 2520 keessatti akka bineensaatti jiraachaa ture, kan Daani’el boqonnaa afur keessatti ibsame, akka dhugaa baatota raajii keessaa tokkootti fayyadamee “torba yeroo” Lewwoota boqonnaa digdamii jaha deeggaruuf itti gargaarame. “Torba yeroo” jechuunis keessatti bu’uura dhagaa ijaarsaatii fi dhagaa mataa ijaarsaas, akka Zakaariyaas boqonnaa afur keessatti ibsametti. Yesus, Obboleettii White, Isaayaas fi Pheexiros, akka inni dhagaa mataa golee ta’u, isa jechuun ni ibsu. Inni barsiisa mootummaa raajii Macaafa Qulqulluu keessaa isa gonfoo ta’eedha; ta’us, warra ergamtoota ergamaa sadaffaa of jedhu biratti bu’uuraan jechuun ni dhokata.

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.

Akkuma boqonnaawwan jaha jalqabaa kitaaba Daaniʼel ilaaluun jalqabnu, jalqaba irraa kaasee “yeroon torba” akka adda baafamee jiru hubachuun barbaachisaa dha. Yommuu Yehooyaaqiim mootummaa Baabiloniin darbame, boojiʼamni waggoota torbaatamaa jalqabe. Kitaabni Seenaa Baraa maaliif waggoota torbaatamaaf boojiʼamanii fudhataman akka taʼe ni ibsa.

> 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.

> Zedekiyaan yeroo mootummaa jalqabe waggaa digdamii tokko qaba ture; Yerusaalem keessatti waggaa kudha tokko mootummaa keessa ture. Inni fuula Waaqayyo Waaqa isaa duratti waan hamaa hojjete; Ermiyaas raajichi afaan Waaqayyootiin dubbachaa ture durattis of hin gad qabne. Akkasumas, mootii Nebukadnezaar isa Waaqaan isa kakachiise irratti fincile; garuu inni morma isaa jabeesse, gara Waaqayyo Waaqa Israa’elitti deebi’uudhaa irraa garaa isaas jabeesse. Kana malees, angafoonni lubootaa hundinuu fi ummannis xuraa’ummaa saboota ormaa hundumaa fakkaatanii baay’ee seera cabsan; mana Waaqayyoo isa inni Yerusaalem keessatti qulqulleesse immoo xureessan. Waaqayyo Waaqni abbootii isaanii, sababii inni saba isaatiifii iddoo jireenyaa isaatiif mararfatuuf, ergamtoota isaatiin isaanitti ergaa ture; barii ka’ee deddeebi’ee ergaa ture. Isaan garuu ergamtoota Waaqayyoo qoosan, dubbii isaas tuffatan, raajota isaas salphisan; hamma dheekkamsi Waaqayyoo saba isaa irratti ka’utti, hamma furmaanni hin jirretti. Kanaaf inni mootii Kaldootaa isaan irratti fide; innis mana qulqullummaa isaanii keessatti dargaggoota isaanii goraadeedhaan ajjeese; dargaggeessa yookaan durba, nama dulloome yookaan nama dulloominaan gugguufes hin mararfanne; hunduma isaanii harka isaa keessatti kenne. Mi’oota mana Waaqayyoo hundumaa, guguddaa fi xixiqqaa, qabeenya mana Waaqayyoo, qabeenya mootichaatii fi qabeenya bulchitoota isaa—kanneen hundumaa gara Baabilon geesse. Isaanis mana Waaqayyoo guban; dallaa Yerusaalem diigan; manneen mootummaa isaa hundumaa ibiddaan guban; mi’a bareedaa isaa hundumaas barbadeessan. Warra goraadee jalaa hafan immoo gara Baabilon booji’anii geessan; hamma mootummaa mootummaa Faares bulchu jalqabutti achitti isaafii ilmaan isaatiif tajaajiltoota ta’an. Kunis dubbii Waaqayyoo afaan Ermiyaasiin dubbatame akka raawwatamuuf ture; hamma biyyi Sanbatoota ishee itti gammaddutti; guyyoota isheen ontee ciiste hundatti Sanbata eegde; waggoota torbaatama akka guutamuuf. Bara jalqabaa Qiiros mootii Faares keessa, dubbii Waaqayyoo afaan Ermiyaasiin dubbatame akka raawwatamuuf, Waaqayyo hafuura Qiiros mootii Faares kakaase; mootummaa isaa hunda keessatti labsii labsisiise, barreessee illee akkana jedhe: “Qiiros mootii Faares akkana jedha: Mootummoonni lafaa hundinuu Waaqayyo Waaqni mootummaa samii naaf kenneera; inni immoo Yerusaalem ishee Yihudaa keessa jirtu keessatti mana isaaf ijaaruudhaaf na ajajeera. Saba isaa keessaa isin keessaa eenyutu jira? Waaqayyo Waaqni isaa isa wajjin haa ta’u; innis haa ol ba’u.” 2 Seenaa Baraa 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.

Gabrummaan waggoota torbaatamaa keessatti turan sun akka dubbii Ermiyaas raawwatamuuf ture; jechuunis, “hamma lafti sanbata ishee itti gammaddutti; yeroo dheeraa duwwaa ciifte hundatti sanbata eeggateetti.” Caqasa Kronikoota keessaa isa nuti caqaasaa jirru irraa kan hafe, keessatti lafti sanbata isheetiin “gammaduu” ishee jedhu, Kutaa Dubbii Waaqayyoo keessaa tokko qofa jira. Kutaan sun Lewwoota boqonnaawwan digdamii shan fi digdamii jaha keessatti argama. Boqonnaan digdamii shan akkamitti lafti boqonnaa sanbata isheetti akka gammadu eyyamuu akka qabu qajeelfama kenna; boqonnaan digdamii jaha immoo yoo qajeelfamoonni kakuu sun hin eegamne abaarsa “yeroo torba” jedhu ibsa.

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.

Hireen Yehooyaaqiim jalqaba boojiʼamuu sanaa agarsiise; innis kutaa waan Daaniʼel boqonnaa sagal keessatti Musee “abaarsa” fi “kakuu” jedhee waame keessaa tokko dha. Daaniʼel abaarsa “yeroo torbaa” sana ni hubate; boqonnaa sagal keessattis ragaa ni kenna, waggoota sabatama raajii Ermiyaas qorachuun isaa irraa kan kaʼe, baayʼina waggoota sabni Waaqayyoo Baabilon keessatti garboomfamee turu akka jiru hubate.

> 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.

> Bara bulchiinsa isaa keessatti ani Daani’el kitaabota irraa lakkoobsa waggoota, dubbii Waaqayyoo kan Ermiyaas raajichaatti dhufe, jechuunis inni diigama Yerusaalem keessatti waggoota torbaatama raawwachuuf akka jiru, hubadhe. Daani’el 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.

Daaniʼel waggoota torbanatama sana “kitaabota irraa” hubate; kitaaba Ermiyaas qofa irraa miti. Kitaabni inni biraa irraa hubate barreeffamoota Musee ture; kadhannaa isaa keessatti “abaarsni” garbummaa waggoota torbanatamaa sanaa “kakuu” Musee taʼuu isaa ni ibsa. Jechi Daaniʼel boqonnaa sagal keessatti “kakuu” jedhamee hiikame, isauma seera Lewwootaa digdama jaha keessatti “yeroo torba” jedhamee hiikame sana dha. Yihuudaan waggoota torbanatamaaf Baabilon keessatti boojiʼamtee turuun, wanta barataan amantii yeroo ammaa kam iyyuu mormu taanaan illee, raawwii abaarsa “yeroo torbaa” ture. Kun ifaa guyyaa akkuma ifaatti mulʼata; garuu yoo arguuf fedhii qabaattan qofa.

> 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.

> Waaqayyoos Tulluu Siinaa irratti Museetti dubbatee akkana jedhe: “Ilmaan Israa’elitti dubbadhu; akkanas isaaniin jedhi: Yommuu gara biyya ani isiniif kennu sana seentan, biyyi sun Waaqayyoof Sanbata haa eegu. Waggaa ja’a qotisaa kee facaafadhu, waggaa ja’as iddoo wayinii kee irraa muraa, firii isaas walitti qabadhu; garuu waggaa torbaffaatti biyyi sun boqonnaa Sanbataa haa qabaattu; inni Waaqayyoof Sanbata ta’a. Ati qotisaa kee hin facaafatin, iddoo wayinii kees irraa hin murin. Midhaan kee keessaa ofuma isaatiin biqile hin haamin; wayinii muka keetii irraa osoo hin muramin hafes walitti hin qabin; inni biyyoof waggaa boqonnaa ti. Sanbanni biyyaas nyaata isiniif haa ta’u; siif, garbicha keetiif, xomboree kee tiif, hojjetaa kee mindeeffamee si bira jiraatuuf, alagaas si wajjin qubateef, loon keetiif, bineensota biyya kee keessa jiran hundumaafis; guddinni ishee hundinuu nyaata haa ta’u. Atis waggoota Sanbataa torba lakkaa’i, yeroo torba torba waggaa; yeroo waggoota Sanbataa torbanii sunis waggaa afurtamii sagalii siif ta’a. Ergasii guyyaa kudhanaffaa ji’a torbaffaatti malakata Iyyoobeel haa afuufsiiftu; guyyaa araaraatti biyya keessan hundumaa keessatti malakanni haa dhaga’amu.” Lewwota 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.

Akka qajeelfamoota lafti boqochiifamu ilaalchisee, marsaawwan torba kan waggoota ja’a lafa hojjechuu fi waggaa tokko lafa boqochiisuun itti fufanii hanga waggaa afurtama sagalaffaatti gaʼan, yeroo sanatti immoo Iyyoobeeleen guutamuu marsaawwan torba kan waggoota torbaa adda baasu akka taʼe arguuf baayʼee barbaachisaa dha. Qabxiin murteessaan hubatamuu qabu immoo, afuufamni malakata Iyyoobeelee Guyyaa Araaraatti raawwatamuu qaba ture; kanaanis yeroo Guyyaan Araaraa fakkeenya-dhugaatti guutamu Onkoloolessa 22, 1844 jalqabe, malakanni Iyyoobeelee marsaa “yeroo torbaa” bakka buʼu yeroo sana afuufamuu akka qabu adda baasa. “Yeroo torban” kan bara 677 Dh.K.D.tti yeroo Minaasee gara Baabilonitti boojiʼamee geeffametti jalqabe, waggoota kuma lama dhibba shan fi digdama kan Guyyaa Araaraa fakkeenya-dhugaatti guutamutti xumuraman bakka buʼe. Walitti dhufeenyi kun warra arguuf fedhii hin qabneen qofa irraa ni darba. Marsaan “yeroo torbaa,” waggoota kuma lamaa fi dhibba sadii wajjin walitti hidhata qaba.

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.

Akkasumas, qajeelfamoota kakuu keessaa keeyyattoota sagal jalqabaa keessaa Lewwoota digdamii shan keessatti, fakkeenyi caalaatti gadi fagoo taʼe kan seera guyyaa tokkoo waggaa tokkootti lakkaaʼuu jedhu keessatti Dubbii Waaqayyoo keessa jiru akka argamu hubachuunis barbaachisaa dha. Oobdii durii barsiisonni amantii tuulan, karra-busaa isaanii wayinii Baabilonii tiin macheessuuf itti gad dhiisan, murtiin “yeroo torba” jedhu boqonnaa digdamii jaha keessatti hiika jecha Ibrootaatiin “yeroo torba” jedhamee hiikame dogoggoraan hubatamuu isaa jedhu dha. Mormiin sun dhugaa miti. Hiikni jecha sanaa afaan Ibrootaan guutummaatti hiika isaa keessatti sababa itti lakkoofsaan hojii irra oolchuun ni dabalata; garuu mormiin isaanii dogoggoraa taʼe, isa isaan yaada jalqabaa dogoggoraa irratti hundaaʼe—beekumsa isaanii seerluga afaan Ibrootaa ofiin labsatan irratti hirkateen deggeran—salphaatti mormii nama irraa yaada jallisu qofa dha.

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.

Murtiin boqonnaa digdamii jaha keessatti “yeroo torba” jedhamee ibsame, akka hiika kutaa sanaa irraa beekamutti hubatama; kunis akka warra amantii ammayyaa tokko tokko afaan Ibrootaa humnaan micciiranii hiikanitti miti. William Miller afaan Ibrootaatti wabii tokko illee utuu hin godhin xumura isaa ijaare; waxyiis hubannaa isaa sirrii taʼuu isaa mirkaneesse. Ergamoonni hubannaa isaa afaan Ibrootaa irratti utuu hin hundaaʼin, hiika boqonnaa murtiin “yeroo torba” itti argamu sana irratti hundaaʼanii isa qajeelchan.

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.

ᱵᱟᱨᱛᱟ ᱯᱟᱸᱪᱤᱥ ᱚᱱᱚᱞ ᱨᱮ ᱡᱮ ᱮᱱᱟᱜ ᱮᱱᱟᱜ ᱪᱩᱠᱛᱤ ᱫᱤᱥᱟᱹᱭ ᱩᱫᱩᱜ ᱦᱳᱭᱟᱱᱟ, ᱟᱨ ᱯᱟᱨᱚᱢ ᱟᱠᱟᱱ ᱚᱱᱚᱞ ᱪᱟᱵᱤᱥ ᱨᱮ ᱚᱱᱟ ᱪᱩᱠᱛᱤ ᱱᱤᱨᱫᱮᱥ ᱢᱟᱱᱮ ᱨᱮᱱ ᱞᱟᱹᱭ ᱥᱮᱫᱟᱭ ᱟᱥᱤᱨᱵᱟᱫ ᱮᱢ ᱮᱱᱟ, ᱟᱨ ᱛᱟᱭᱚᱢ ᱨᱮ ᱚᱱᱟ ᱱᱤᱨᱫᱮᱥ ᱟᱞᱟᱝ ᱟᱱᱟᱜ ᱞᱟᱹᱭ ᱫᱟᱱᱤᱭᱮᱞ ᱚᱠᱚᱭ “ᱢᱳᱥᱤᱥ ᱨᱮᱱ ᱥᱟᱯ” ᱢᱮᱱᱛᱮ ᱠᱟᱹᱛᱤᱡ ᱠᱟᱱᱟ ᱚᱱᱟᱠᱮ ᱪᱤᱱᱦᱟᱹ ᱮᱢᱟᱱᱟ।

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.

Qabiyyeen kun mata duree qajeelfama guyyaan tokko waggaa tokko bakka buʼu jedhuun raajii Macaafa Qulqulluu keessatti wal qabata. Keeyyattoonni jalqabaa Leewwota digdamii shanii sun raajii Macaafa Qulqulluu keessatti guyyaan tokko waggaa tokko bakka buʼuu isaa ifatti agarsiisu. Kitaaba Baʼuu keessatti Museen boqonnaa Sanbata guyyaa torbaffaa namaa fi bineensotaaf taʼu, akkasumas boqonnaa Sanbata waggaa torbaffaa lafaaf taʼu gidduu hariiroo jiru ifatti ibsa.

> 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.

> Lafa waggaa jaʼa sanyii jaʼa facaasii kee facaaftee midhaan isaa walitti ni qabatta; sanyii torbaffaatti garuu akka boqotuuf, akka callisee hafuutuuf ni dhiista; hiyyeeyyiin saba keetii akka irraa nyaatan; waan isaan irraa hambisan immoo bineensonni dirree ni nyaatu. Akkasuma iddoo wayinii keetiitiifis, lafa muka ejersa keetiitiifis ni goota. Guyyoota jaʼa hojii kee ni hojjatta; guyyaa torbaffaatti garuu ni boqotta; kunis qotiyyoon kee fi harreen kee akka boqotan, ilmi garbittii keetii fi alagaanis akka haaromfaman ni taʼa. Baʼuu 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.

Keessattii keewwata sadii sana keessatti, guyyaan boqonnaa namootaa fi bineensotaaf ta’u waggaa boqonnaa biyyaaf ta’uun isaa hubatamuu ni danda’ama. Seera Lewwootaa boqonnaa digdamii shan keessatti, keewwata shanan jalqabaa keessatti, caasaa naahwii isa qajeelfama Sanbataa Ba’uu boqonnaa digdamii, keewwata saddeet irraa hamma kudha tokkootti jiruun wal fakkaatu ni argina.

> 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.

> Waaqayyoonis gaara Siinaatti Museedhaan akkana jedhee dubbate; Ilmaan Israaʼeliin dubbadhu, akkanas isaaniin jedhi: Yommuu gara biyya ani isiniif kennutti galtan, biyyi sun Waaqayyoof Sanbata haa eegdu. Waggaa jaʼa lafa kee facaasta; waggaa jaʼas iddoo wayinii keetii murtuutee firii isaa walitti qabatta; garuu waggaa torbaffaatti biyyichaaf Sanbata boqonnaa taʼa, Sanbata Waaqayyoof taʼu; lafa kee hin facaasiin, iddoo wayinii keetiis hin murtuutiin. Midhaan kee keessaa kan ofumaan biqile hin haamin, wayinii muka keetii kan hin qopheeffamnees hin guurin; inni kun biyyichaaf waggaa boqonnaa taʼeera. Lewwota 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.

> Guyyaa Sanbataa yaadadhu, isa qulqulleessuuf. Guyyaa jaʼa hojjedhu, hojii kee hundumaas hojjedhu; guyyaan torbaffaan garuu Sanbata Waaqayyo gooftaa keetii ti; isa keessatti hojii tokko illee hin hojjetin; atiis taʼe ilmi kee, intalli kee, garbichi kee, garbittiin kee, horiin kee, keessummaan kee inni karra kee keessa jiru illee hojii tokko hin hojjetin; mootummaa samii fi lafa, galaana, wanta isaan keessa jiran hundumaas Waaqayyo guyyoota jaʼaan keessatti uume; guyyaa torbaffaattis boqote; kanaaf Waaqayyo guyyaa Sanbataa eebbise, qulqullessee addaanis isa baase. Baʼuu 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”.

Ajajni sanbata lamaanuu walitti dhufanii haala Seera Lewwotaa digdama shanii fi digdama jaha adda baasu. Sararaa irratti sararaan walitti qabamanii, “guyyaa ja’a hojjadhu, hojii kee hundas raawwadhu” jedhaniiru; akkasumas “waggaa ja’a lafa kee facaafadhu, waggaa ja’as iddoo wayinii kee muradhu, ija isaas walitti qabdu.” “Guyyaan torbaffaan garuu Sanbata Waaqayyo Waaqa keetiiti,” akkasumas “waggaan torbaffaan biyyaaf sanbata boqonnaa, Sanbata Waaqayyoof ta’a.”

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.

Jechootni lamaan keessaa “torbaffaa” jedhamee hiikaman, ajajawwan mootummaa Sanbataa keessaa kamiyyuu keessatti, jechuunis Sanbata namaaf taʼe yookaan Sanbata lafaaf taʼe, hundinuu jecha Ibrootaa isa tokkoo dha; innis boqonnaa digdamii jahaffaa Lewwota keessatti “yeroo torba” jedhamee hiikame sana. Haalli qabatamaa boqonnaawwan digdamii shanaffaa fi digdamii jahaffaa Lewwotaa, seera raajii keessatti guyyaan tokko waggaa tokko bakka buʼa jedhu keessatti hundeeffameera. Akkasumas, seerri raajii waamicha jalqabaa baayʼee barbaachisaa dha.

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.

Wanti jalqabaa boqonnaawwan lamaan kana keessatti eerame seera guyyaa tokkoon waggaa tokko bakka buʼu dha. Wiliyaam Miiler “yeroo torba” jechuun Leewwoota keessatti ibsame mallattoo waggoota kuma lamaa fi dhibba shanii fi digdamaa taʼuu isaa akka beekuuf Gabriʼeelii fi ergamoota biroo tiin geggeeffame; kunis haala qabiyyee boqonnaawwan sanaa guutummaatti kan walii galu dha; innis seera guyyaa tokkoon waggaa tokko bakka buʼu, isa lakkoofsa shanan jalqabaa boqonnaa digdamii shan keessatti ibsame dha.

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.

Yommuu barreessaan Seenaa Baraa sababa Baaʼeloon mootummaa kibbaa Yihuudaa boojiʼamuuf hayyamame ibsetti, biyyattiin boqonnaa Sanbata ishee akka argattuuf akka taʼe jedhe. Iddeen biraa Qalmaa Waaqayyoo keessatti biyyattiin boqonnaa argachuu ishee ifatti ibsu, boqonnaawwan Leewwota 25 fi 26 keessatti argama. Waggaa torbaatama Baaʼeloon akka mootummaa jalqabaa raajii Macaafa Qulqulluu taʼee mootummaa isaa geggeesse sun, waggoota fakkeenyaa bineensa lafaa mootummaa jaʼaffaa raajii Macaafa Qulqulluu taʼee itti mootummaa isaa geggeessu qofa utuu hin taane, waggoota torbaatamni sun “yeroo torba” abaarama Musee irratti tuqaa kallattiidha.

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.

ତେଣୁ ଯେବେ ଆମେ ଦାନିଏଲ ପୁସ୍ତକର ପ୍ରଥମ ଛଅଟି ଅଧ୍ୟାୟରେ ପ୍ରତିନିଧିତ ଭବିଷ୍ୟଦ୍ବାଣୀମାନଙ୍କୁ ଅଧ୍ୟୟନ କରିବାକୁ ଆରମ୍ଭ କରୁଛୁ, ସେବେ “ସାତ ଥର”ର ଶାପ ଏବଂ “ସାତ ଥର”ର ଆଶୀର୍ବାଦ—ଉଭୟେ—ସେହି ପ୍ରତ୍ୟେକ ଅଧ୍ୟାୟର ଏକ ଅବିଭାଜ୍ୟ ଉପାଦାନ ବୋଲି ଜାଣିବା ଅତ୍ୟାବଶ୍ୟକ।

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.

Akkasumas ni yaadachuunis barbaachisaa dha; marsaan waggoota torbaa torbaa torbaa guyyaa kurnaffaa ji’a torbaffaatti, jechuunis Guyyaa Araaraatti, afuuffii malakata yubileetiin mallatteeffama. Dhugaan kun “yeroo torba” sana guyyoota kuma lamaa fi dhibba sadii Daniel boqonnaa saddeetii, lakkoofsa kudha afur keessatti ibsamanii wajjin walitti hidha. Akkasumas ni yaadatamuu qaba, waggaan raajii guyyoota dhibba sadii fi jahaatama ta’a; yoo guyyoota dhibba sadii fi jahaatama irra deddeebiin “yeroo torba”f walitti ida’te, guyyoota kuma lamaa fi dhibba shan irratti digdama ta’a.

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.

Yommuu Daani’eel lakkoofsa waggootaa Ermiyaas ibsee ture macaafa keessaa yommuu hubate, inni kadhannaa tokko jalqabe; kadhannaan sun yoo sabni Waaqayyoo guyyaa tokko akka isaan biyya diinaatti boojiʼamtoota taʼan dhugaa kana dammaqanii hubatan, deebii qalbii jijjiirrannaa barbaachisaa taʼee ibsame keessatti qaamota hundumaa ni hammata. Dhuma kadhannaa Daani’eel kan Leewwota digdama jaha irratti hundaaʼe sanaatti, Gabri’eel mulʼata inni “dhagaʼe,” jechuunis mulʼata guyyoota kuma lamaa fi dhibba sadii sana akka hubatuuf Daani’eelitti mulʼate. Gabri’eel jalqabuma irratti torbanoota torbaatamni saba Daani’eelii “murtaaʼaniiru” jedhee Daani’eelitti hime.

> 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.

> Torbanii torbaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni sabaatamni kee fi magaalaa kee qulqulluu irratti murtaa’eera; kanaanis yakka xumuruudhaaf, cubbuu balleessuuf, hamminaaf araara buusuuf, qajeelummaa bara baraa galchuuf, mul’ataa fi raajii chaappessuuf, isa hundumaa caalaa qulqulluu ta’e dibuuf. Daani’el 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.

Jechi kun keessatti “murtaaʼe” jedhamee hiikame hiikni isaa “kutame” jechuu dha; kanaafis torbanoota torbaatamni sun guyyoota kuma lamaa fi dhibba sadii irraa akka kutaman argisiisa. Labsii sadaffaa bara Dhaloota Kiristoos dura 457 keessatti jalqabamee, ummanni Daaniʼel yeroo qorannoo raajii torbanoota torbaatama qabaachu turan. Torbanoonni raajii torbaatamni waggoota dhibba afurii fi sagaltama wal qixxaatu. Labsii sadaffaa sana irraa waggoota dhibba afurii fi sagaltama booddee, Israaʼel durii bara 34 keessa Istifaanos dhagaadhaan rukutanii ajjeesu turan; yeroo sanattis guutummaatti Waaqayyo irraa hiikamu turan.

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.

dhabamsi bara waggoota dhibba afurtamaa fi sagaltama yeroo qormaataa ta’an san jalqaba isaanii adda baasan dura kan ture, waggoota torbaatama ture. Waggoonni torbaatamni sun lafti boqonnaa Sanbataa ishee akka argattuuf turan; boqonnaawwan Sanbataa warri Israa’el durii gonkumaa hin guunne sanaaf. Lafaaf waggoota torbaatama boqonnaa Sanbataa ta’an kunis, kakuu Musee irratti fincila waggoota dhibba afurtamaa fi sagaltama (yookiin torban torbaatama waggootaa) irraa kan ka’e dhufe.

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.

Waggoota dhibba afurii fi sagalii, finciluu kakuu Leewwota 25 irratti taasifameen, lafti boqonnaa ishee akka argattuuf waggoota torbaatamaaf boojiʼamuun fide. Boojii waggoota torbaatamaa sun labsa sadii fide; isaanis Israaʼel durii irratti yeroo qorannoo dhibba afurii fi sagalii kan biraa mallatteessan. Kanaaf, yeroo qorannoo lama, tokkoon tokkoon isaanii waggoota dhibba afurii fi sagalii taʼan, argina. Labsoonni sadan ergaawwan ergamoota sadii fakkeessu; isaan keessaa inni jalqabaa bara 1798, dhuma dallansuu jalqabaa “yeroo torba” mootummaa kaabaa irratti dhufe. Ergamaan sadaffaan ammoo waggoota kuma lamaa fi dhibba sadii booddee, erga labsa sadaffaa booda, Onkololeessa 22, 1844 irratti dhufe; yeroo sanattis “dhumni isa boodaa kan dallansuu” ni dhufe.

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.

In the forty and 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.

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

Tdo cya mbere tuzatangira gusuzuma ibice bitandatu bya mbere mu ngingo 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.

> “ପ୍ରକାଶିତବାକ୍ୟ ଓ ଦାନିଏଲର ପୁସ୍ତକଗୁଡ଼ିକୁ ଯେତେବେଳେ ଅଧିକ ଭଳିଭାବେ ବୁଝାଯିବ, ବିଶ୍ୱାସୀମାନେ ସମ୍ପୂର୍ଣ୍ଣ ଭିନ୍ନ ପ୍ରକାରର ଧାର୍ମିକ ଅନୁଭବ ଲାଭ କରିବେ... ପ୍ରକାଶିତବାକ୍ୟର ଅଧ୍ୟୟନରୁ ନିଶ୍ଚିତ ଭାବରେ ଏକ କଥା ବୁଝାଯିବ—ସେହି ହେଲା, ଈଶ୍ୱର ଓ ତାଙ୍କର ଜନମାନଙ୍କ ମଧ୍ୟରେ ଥିବା ସମ୍ପର୍କ ନିକଟ ଓ ସ୍ପଷ୍ଟ।” The Faith I Live By, 345.

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