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# The Book of Daniel - Number Five

Bhuku raDanieri — Nhamba yeChishanu

Seventy Years

Miaka Sabini

Author

Jeff Pippenger

Published

November 29, 2023

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

Jehoyakim aive wokutanga pamadzimambo matatu okupedzisira eJudha, uye paakakundwa navaBhabhironi makore makumi manomwe euranda hwoumambo hwokumaodzanyemba akatanga. Makore iwayo makumi manomwe anoratidza nguva iyo Bhabhironi, umambo hwokutanga hwechiprofita cheBhaibheri, hwaizotonga. Muna Isaya chitsauko makumi maviri nezvitatu, hure reTire raizokanganwika kwemakore makumi manomwe okufananidzira ayo muchiprofita akaratidzwa semazuva amambo mumwe. Muchiprofita cheBhaibheri mambo umambo, uye mazuva oumambo humwe chete hwechiprofita cheBhaibheri hwakasvika pamakore makumi manomwe, hwaiva Bhabhironi.

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.

Munguva iyoyo, chifeve cheTire, chinomirira upapa, chaizokanganwikwa. Pakupera kwamakore makumi manomwe okufananidzira, chaizorangarirwa chobuda ndokuita upombwe noushe hwose hwenyika. Upombwe hwomweya ihukama husiri pamutemo hunobva mukubatanidzwa kwechechi nehurumende. Pakupera kwamakore makumi manomwe okufananidzira, upapa hwaizopinda muukama neSangano Romubatanidzwa Wenyika Dzapasi Pose, rinomiririrwa namadzimambo ose anoitwa nawo upombwe nechifeve cheTire pakupera kwamakore makumi manomwe okufananidzira. Umambo hunotonga mukati mamakore makumi manomwe okufananidzira iUnited States, chikara chepanyika chine nyanga mbiri.

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.

Danieri zvitsauko chimwe kusvikira zvishanu zvinoratidza muchidimbu nhoroondo yemakore makumi manomwe eBhabhironi; naizvozvo zvitsauko izvozvo zvinomiririra nhoroondo yenyanga mbiri dzechikara chinobva panyika. Zvitsauko zvina nezvishanu zvinozivisa madzimambo ekutanga neekupedzisira eBhabhironi, uye pamwe chete zvitsauko zviviri izvozvo zvinoratidza nhoroondo yechikara chepanyika nenyanga dzacho mbiri. Kutongwa kwenyanga mbiri idzodzo, pamwe chete nechikara chepanyika pachacho, kunomiririrwa nokutongwa kwamambo wokutanga nowokupedzisira. Kutongwa kwaNebhukadhinezari kwaiva kudzingwa kwemazuva “anomwe enguva,” panguva yaakararama sechikara chesango kwemazuva ane zviuru zviviri nemazana mashanu namakumi maviri, achirarama nouswa nedova. Kutongwa kwaBherishazari kwakanyorwa parusvingo, uye kwakafananidzwa nenhamba ine zviuru zviviri nemazana mashanu namakumi maviri; nokudaro zvichiratidza kuti kutongwa kwechikara chepanyika nenyanga dzacho mbiri kunomiririrwa ne“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Izvi zvakavakirwa pauchapupu hwamadzimambo maviri, uye zvapupu zviviri zvinomiririra wokutanga nowokupedzisira.

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.

“nyengo zisanu ndi ziwiri” ndi mwala wokhumudwitsa kwa Adventism, choncho sizingathe kuzindikiridwa, ngakhale zili poyera kumeneko—kwa iwo amene akufuna kuona. Ndi chizindikiro cha chiweruzo cha mtunduwo (Babulo) umene unalamulira kwa zaka makumi asanu ndi awiri, ndipo ndi chizindikiro cha chiweruzo cha ufumu umene ukulamulira kwa zaka makumi asanu ndi awiri zophiphiritsa. Pamene William Miller anapereka kumvetsa kwake kwa “nyengo zisanu ndi ziwiri” ya Levitiko 26, anagwiritsa ntchito masiku zikwi ziwiri mazana asanu ndi makumi awiri a Nebukadinezara akukhala ngati chirombo mu Danieli chaputala 4 monga mmodzi mwa mboni za uneneri zothandiza kutsimikizira “nyengo zisanu ndi ziwiri” ya Levitiko 26. “nyengo zisanu ndi ziwiri” ndiwo onse mwala wa maziko ndi mwala wapamutu mu Zekariya chaputala 4. Yesu, Mlongo White, Yesaya ndi Petro amaziika ngati mwala umene ukusanduka mwala wapamutu wa ngodya. Ndi chiphunzitso chomaliza ndi chachifumu cha uneneri wa Baibulo, ngakhale chili chosawoneka kwenikweni kwa iwo amene amadzinenera kuti ndi amithenga a mngelo wachitatu.

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.

Paunotanga patinotanga kufungisisa zvitsauko zvitanhatu zvokutanga zvebhuku raDhanieri, zvinokosha kuziva kuti kubva pakutanga chaipo “nguva nomwe” inoratidzwa. Jehoiakimu paakakundwa neBhabhironi, kutapwa kwamakore makumi manomwe kwakatanga. Bhuku reMakoronike rinotsanangura chikonzero nei vakatapwa kwemakore makumi manomwe.

> 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.

> Sedhekia aiva namakore makumi maviri nerimwe paakatanga kutonga, akatonga makore gumi nerimwe muJerusarema. Akaita zvakaipa pamberi paJehovha Mwari wake, akasazvininipisa pamberi paJeremiya muporofita, aitaura zvinobva mumuromo maJehovha. Akapandukirawo mambo Nebhukadhinezari, iye akanga amupikisa naMwari; asi akaomesa mutsipa wake, akaomesa moyo wake kuti arege kudzokera kuna Jehovha Mwari waIsraeri. Uyezve vakuru vose vaprista, navanhuwo zvavo, vakadarika zvikuru, vachitevera zvinonyangadza zvose zvavahedheni; vakasvibisa imba yaJehovha yaakanga aitsvenesa muJerusarema. Jehovha Mwari wamadzibaba avo akavatumira shoko navatumwa vake, achimuka mangwanani-ngwanani achituma; nokuti akanga ane tsitsi pamusoro pavanhu vake, napamusoro penzvimbo yake yokugara. Asi vakaseka nhume dzaMwari, vakazvidza mashoko ake, vakabata vaporofita vake zvakaipa, kusvikira kutsamwa kwaJehovha kwasimukira vanhu vake, kusvikira pasisina mushonga. Naizvozvo akauyisa pamusoro pavo mambo wavaKaradhea, akauraya majaya avo nebakatwa muimba yenzvimbo yavo tsvene, akasava netsitsi kumajaya kana kumhandara, kumurume mukuru kana kune akakotama nokukwegura; akavapa vose muruoko rwake. Nemidziyo yose yeimba yaMwari, mikuru nemiduku, nepfuma yeimba yaJehovha, nepfuma yamambo, neyamachinda ake; izvi zvose akazviisa kuBhabhironi. Vakapisa imba yaMwari, vakaputsa rusvingo rweJerusarema, vakapisa dzimba dzayo dzoushe dzose nomoto, vakaparadza midziyo yayo yose yakaisvonaka. Naavo vakanga vapukunyuka pabakatwa akavatapa akaenda navo kuBhabhironi; vakava varanda vake navanakomana vake kusvikira pakutonga kwoumambo hwePersia; kuti shoko raJehovha rakataurwa nomuromo waJeremiya rizadziswe, kusvikira nyika yafarira masabata ayo; nokuti nguva yose yayakanga iri dongo yakachengeta sabata, kusvikira makore makumi manomwe azadziswa. Zvino mugore rokutanga raKoreshi mambo wePersia, kuti shoko raJehovha rakataurwa nomuromo waJeremiya rizadziswe, Jehovha akamutsa mweya waKoreshi mambo wePersia, akaita kuti chiziviso chiparidzwe muumambo hwake hwose, akachinyorawo, achiti, Zvanzi naKoreshi mambo wePersia: Jehovha Mwari wokudenga wakandipa ushe hwose hwenyika; uye ndiye akandiraira kuti ndimuvakire imba muJerusarema, iri muJudha. Ndianiko aripo pakati penyu, pakati pavanhu vake vose? Jehovha Mwari wake ngaave naye, akwire hako. 2 Makoronike 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.

Miaka sabini ya utumwa ilikuwa ni kuitimiza neno la Yeremia, “mpaka nchi ilikuwa imefurahia sabato zake; kwa kuwa muda wote ilipokaa hali ya ukiwa iliishika sabato.” Kuna kifungu kimoja tu katika Neno la Mungu, mbali na mstari wa Mambo ya Nyakati tunaounukuu, kinachoitaja nchi kuwa “imefurahia” sabato zake. Kifungu hicho kinapatikana katika sura ya ishirini na tano na ya ishirini na sita ya Mambo ya Walawi. Sura ya ishirini na tano inatoa maagizo juu ya jinsi ya kuiacha nchi ifurahie pumziko lake la sabato, na sura ya ishirini na sita inaeleza laana ya “mara saba” ikiwa maagizo hayo ya agano hayakufuatwa.

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.

Magumo a Jehoiakimu akaratidza kutanga kwokutapwa, uko kuri chimwe chezvikamu zvezvakadanwa naDhanieri muchitsauko chepfumbamwe kuti “kutuka” ne“mhiko” zvaMozisi. Dhanieri ainzwisisa kutuka kwe“nguva nomwe,” nokuti muchitsauko chepfumbamwe anopupura kuti, kubudikidza nokudzidza kwake chiporofita chaJeremiya chemakore makumi manomwe, akanzwisisa uwandu hwamakore ayo vanhu vaMwari vaizova varanda muBhabhironi.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

> Mu gore rokutanga rokutonga kwake, ini Danieri ndakanzwisisa namabhuku uwandu hwamakore, pamusoro pawo shoko raJehovha rakanga rasvika kuna Jeremia muprofita, kuti aizozadzisa makore makumi manomwe mukuparadzwa kweJerusarema. Danieri 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.

Danieri ainzwisisa makore makumi manomwe “namabhuku,” kwete bhuku raJeremia chete. Rimwe bhuku raakanzwisisa raiva zvinyorwa zvaMozisi, nokuti mumunyengetero wake anoratidza kuti “kutukwa” kwemakore makumi manomwe euranda kwaiva “mhiko” yaMozisi. Shoko riri muna Danieri chitsauko 9, rinoturikirwa richinzi “mhiko,” ndiro shoko rimwe chetero rinoturikirwa richinzi “kanomwe” muna Revhitiko 26. Kutapwa kwaJudha kuBhabhironi kwemakore makumi manomwe kwaiva kuzadziswa kwokutukwa kwe“kanomwe,” zvisinei nezvingapikiswa nomumwewo zvake mudzidzisi woumwari wemazuva ano. Zviri pachena sezvinoonekwa nechiedza chemasikati, asi chete kana uchida kuzviona.

> 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.

> আর সদাপ্রভু সিনাই পর্বতে মোশিকে কহিলেন, বল, তুমি ইস্রায়েল-সন্তানগণকে বলিবে, আমি তোমাদিগকে যে দেশে দিতেছি, যখন তোমরা সেই দেশে প্রবেশ করিবে, তখন সেই দেশ সদাপ্রভুর উদ্দেশে বিশ্রামবার পালন করিবে। ছয় বৎসর তুমি তোমার ক্ষেত বপন করিবে, এবং ছয় বৎসর তোমার দ্রাক্ষাক্ষেত্র ছাঁটিবে, ও তাহার ফল সংগ্রহ করিবে; কিন্তু সপ্তম বৎসরে দেশের জন্য সম্পূর্ণ বিশ্রামের এক বিশ্রামবার হইবে, সদাপ্রভুর উদ্দেশে এক বিশ্রামবার; তুমি তোমার ক্ষেত বপন করিবে না, এবং তোমার দ্রাক্ষাক্ষেত্র ছাঁটিবে না। তোমার শস্যক্ষেত্রে যে ফসল আপনা-আপনি জন্মিবে, তাহা তুমি কাটিবে না; এবং তোমার অছাঁটা দ্রাক্ষালতার দ্রাক্ষা সংগ্রহ করিবে না; কারণ ইহা দেশের জন্য বিশ্রামের বৎসর। আর দেশের সেই বিশ্রামবারের উৎপন্ন তোমাদের ভক্ষ্যের জন্য হইবে; তোমার, তোমার দাসের, তোমার দাসীর, তোমার ভাড়াকরা কর্মচারীর, এবং তোমার সহিত বাসকারী বিদেশীর জন্য; আর তোমার গবাদিপশুর জন্য, এবং তোমার দেশের বন্য পশুর জন্যও, তাহার সমস্ত উৎপন্ন ভক্ষ্যের জন্য হইবে। আর তুমি নিজের জন্য সাত সাত্ত্বিক বৎসর, অর্থাৎ সাতবার সাত বৎসর গণনা করিবে; এবং সেই সাত সাত্ত্বিক বৎসরের সময় তোমার জন্য ঊনপঞ্চাশ বৎসর হইবে। পরে সপ্তম মাসের দশম দিনে তুমি যোবিলের তূরীধ্বনি করাইবে; প্রায়শ্চিত্তের দিবসে তোমরা তোমাদের সমুদয় দেশে তূরীধ্বনি করাইবে। লেবীয় পুস্তক ২৫:১–৯।

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.

Zvakakosha kuona kuti, mumirayiro yokurega nyika ichizorora, mipendero minomwe yemakore matanhatu yokurima nyika negore rimwe rokurega nyika ichizorora inopfuurira kusvikira kugore ramakumi mana nepfumbamwe, apo paifanira kuva nejubheri rairatidza kuzadziswa kwemipendero minomwe yemakore manomwe. Chinhu chinokosha zvikuru chokuti chionekwe ndechokuti kuridzwa kwehwamanda yejubheri kwaifanira kuitika paZuva reYananiso, nokudaro zvichiratidza kuti, apo Zuva reYananiso rinopesana nechimiro rakatanga pana October 22, 1844, hwamanda yejubheri inomirira mupendero we“nguva nomwe” yaifanira kuridzwa ipapo. “Nguva nomwe” dzakatanga apo Manasseh akatapwa akaendeswa kuBhabhironi muna 677 BC, dzaimirira makore zviuru zviviri namazana mashanu namakumi maviri, ayo akaguma paZuva reYananiso rinopesana nechimiro. Kubatana uku kungangosiyiwa chete navaya vasingadi kuona. Mupendero we“nguva nomwe” wakabatana namakore zviuru zviviri namazana matatu.

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.

Leviticus makumi maviri nemashanu, mukati memirayiridzo yesungano yendima pfumbamwe dzokutanga, munowanikwa mufananidzo wakadzama zvikuru womusimboti wezuva rimwe kuva gore rimwe muShoko raMwari; zvinokoshawo zvikuru kuti izvi zvionekwe. Musanganiswa wenyaya dzengano dzinokandirwa kunze navadzidzi vezvouMwari kuti varambe vakadhakisa boka newaini yeBhabhironi ndewokuti kutonga kwe“nguva nomwe” muchitsauko makumi maviri nematanhatu kunobva pakunzwisisa kusiri iko kwerevo yechiHebheru yeshoko rakashandurwa richinzi “nguva nomwe.” Nharo iyoyo haisi yechokwadi. Revo yechiHebheru yeshoko iro inobata zvizere mukati metsananguro yaro hwaro hunoruramisa kurishandisa nenzira yenhamba, asi nharo yavo isina kusimba, yavanotsigisa nechimiro chenheyo yakarasika yakavakirwa pahunyanzvi hwavo hwavanozviti nahwo hwegrama yechiHebheru, inongova nharo yokutsausa chete.

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.

Kahlolo e emelwang e le “dinako tse supa” mo kgaolong ya masome a mabedi le borataro, e lemogiwa ka bokao jwa karolo eo, e seng ka baitseanape bangwe ba bodumedi ba metlha ya gompieno ba sokamisa puo ya Sehebere. William Miller o ne a bopa tshwetso ya gagwe ntle le go ikaega ka puo ya Sehebere ka gope, mme tlhotlheletso e e tswang kwa Modimong e ne ya amogela kutlwisiso ya gagwe e le e e siameng. Baengele ba ne ba kaela kutlwisiso ya gagwe go ya ka bokao jwa kgaolo e kahlolo ya “dinako tse supa” e leng mo go yone, e seng go ya ka puo ya Sehebere.

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.

Umxholo wesahluko samashumi amabili nanhlanu yilapho iziyalezo zesivumelwano zikhonjiswa khona, bese isahluko samashumi amabili nanhlanu nesithupha sinikeza isibusiso esithembisiwe ngokugcina lezo ziyalezo zesivumelwano, futhi emva kwalokho sikhomba lokho uDaniyeli akubiza ngokuthi “isiqalekiso sikaMose” ngenxa yokungalaleli lezo ziyalezo.

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.

Muktadha wa habari hii ni mada ya kanuni ya siku moja kuwa mwaka mmoja katika unabii wa Biblia. Aya zile za mwanzo za Mambo ya Walawi ishirini na tano zinabainisha kwamba katika unabii wa Biblia siku inawakilisha mwaka. Katika kitabu cha Kutoka, Musa anafafanua wazi uhusiano uliopo kati ya pumziko la Sabato ya siku ya saba kwa mwanadamu na mnyama, na pumziko la Sabato ya mwaka wa saba kwa nchi.

> 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.

> Uye kwemakore matanhatu uchadyara nyika yako, uye uchaunganidza zvibereko zvayo; asi gore rechinomwe uchairega ichizorora nokuramba isina kurimwa, kuti varombo vavanhu vako vadye; uye zvavanosiya zvichadyiwa nezvikara zvesango. Saizvozvo uchaita kumunda wako wemizambiringa, nokumunda wako wamaorivhi. Mazuva matanhatu uchabata basa rako, asi nezuva rechinomwe uchazorora; kuti nzombe yako nembongoro yako zvizorore, uye mwanakomana womurandakadzi wako, nomutorwa, vawane kuzorodzwa. Eksodho 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.

Mukati memavhesi iwayo matatu munogona kuonekwa kuti zuva rokuzorora ravanhu nemhuka rinoenzanirana negore rokuzorora renyika. Muna Revhitiko chitsauko makumi maviri neshanu, mundima shanu dzokutanga, tinowana chimiro chegirama chakangofanana nomurayiro weSabata uri muna Ekisodho chitsauko makumi maviri, ndima 8 kusvika 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.

> Zvino Jehovha akataura naMozisi pagomo reSinai, achiti, Taura kuvana vaIsraeri, uti kwavari, Kana mapinda munyika yandinokupai, ipapo nyika ichachengeta sabata kuna Jehovha. Kwamakore matanhatu uchadyara munda wako, uye kwamakore matanhatu uchachekerera munda wako wemizambiringa, uunganidze zvibereko zvawo; asi mugore rechinomwe richava sabata rokuzorora kunyika, sabata kuna Jehovha; haungadyari munda wako, kana kuchekerera munda wako wemizambiringa. Zvinomera zvoga pakukohwa kwako usazvikohwa, uye usatake mazambiringa omuzambiringa wako usina kuchekererwa; nokuti igore rokuzorora kunyika. Revhitiko 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.

> Rangarira zuva resabata, kuti urichengete rive dzvene. Mazuva matanhatu uchashanda, uchiita mabasa ako ose; asi zuva rechinomwe isabata raJehovha Mwari wako; pariri usaita basa ripi neripi, iwe, kana mwanakomana wako, kana mwanasikana wako, kana muranda wako, kana murandakadzi wako, kana zvipfuwo zvako, kana mutorwa wako ari mukati memasuo ako; nokuti namazuva matanhatu Jehovha akaita denga nenyika, negungwa, nezvose zviri mazviri, akazorora nezuva rechinomwe; naizvozvo Jehovha akaropafadza zuva resabata, akariita dzvene. Ekisodho 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”.

Pamwe chete, mirayiro miviri yesabata inoratidza mamiriro ezviri muna Revhitiko makumi maviri neshanu nemakumi maviri nenhanhatu. Yaiswa pamwe chete, mutsetse pamusoro pemutsetse, inopupura kuti “mazuva matanhatu uchashanda, uite mabasa ako ose,” uye kuti “makore matanhatu uchadyara munda wako, uye makore matanhatu uchachekerera munda wako wemizambiringa, uchiunganidza zvibereko zvawo.” “Asi zuva rechinomwe ndiro Sabata raJehovha Mwari wako,” uye “gore rechinomwe richava sabata rokuzorora kunyika, sabata raJehovha”.

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.

Magama ose ari maviri anoshandurwa achinzi “wechinomwe,” mune chero ipi zvayo yemirayiro yesabata, kungava kuri kusabata kwevanhu kana kusabata kwenyika, ndiro rimwe chete izwi rechiHebheru rinoshandurwa richinzi “kanomwe” muchitsauko chemakumi maviri nematanhatu chaRevhitiko. Mamiriro ezvitsauko zvemakumi maviri nemashanu nezvemakumi maviri nematanhatu zvaRevhitiko akaiswa mukati memutemo wechiporofita wokuti zuva rinomirira gore muchiporofita cheBhaibheri. Chimwe chinhu chine kukosha kwakafanana mutemo wechiporofita wokutanga kutaurwa.

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.

Chinhu chokutanga chinotaurwa muzvitsauko izvi zviviri ishoko remusimboti rokuti zuva rimwe rimirire gore rimwe. William Miller akatungamirirwa naGabrieri nedzimwe ngirozi kuti aone “nguva nomwe” dzaRevhitiko sechiratidzo chemakore zviuru zviviri namazana mashanu namakumi maviri, uye izvi zvinowirirana zvizere nemamiriro ezvitsauko izvi, anova musimboti wokuti zuva rimwe rimirire gore rimwe, wakaiswa pachena mundima shanu dzokutanga dzechitsauko chemakumi maviri neshanu.

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.

Munyoreri weMakoronike paakazivisa chikonzero nei Bhabhironi rakabvumidzwa kutapa ushe hwokumaodzanyemba hwaJudha achihuisa muutapwa, akati kwakanga kuri kuti nyika inakidzwe nesabata rayo rokuzorora. Imwe chete nzvimbo muShoko raMwari inotaura zvakare nezvenyika ichinakidzwa nokuzorora inowanikwa muzvitsauko makumi maviri nezvishanu nezvemakumi maviri nezvitanhatu zveRevhitiko. Makore makumi manomwe Bhabhironi parakatonga soumambo hwokutanga hwechiporofita cheBhaibheri haangoratidzi chete makore okufananidzira ayo chikara chenyika chaizotonga soumambo hwechitanhatu hwechiporofita cheBhaibheri, asiwo makore makumi manomwe ireferensi yakananga ku“nguva nomwe” dzekutukwa kwaMozisi.

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.

Patinotanga kudzidza uporofita hunomiririrwa muzvitsauko zvitanhatu zvokutanga zvaDanieri, zvinokosha kuti tizive kuti kutukwa kwe“nguva nomwe,” pamwe chete nokuropafadzwa kwe“nguva nomwe,” chinhu chiri muchimwe nechimwe chezvitsauko izvozvo.

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.

Kukoshawo futi ukukhumbula ukuthi umjikelezo wezikhathi eziyisikhombisa zemijikelezo yeminyaka eyisikhombisa uphawulwa ngokukhala kwecilongo lejubili ngosuku lweshumi lwenyanga yesikhombisa, okuwusuku lokuBuyisana. Leli qiniso lihlanganisa “izikhathi eziyisikhombisa” kanye nezinsuku eziyizinkulungwane ezimbili namakhulu amathathu ezikuDaniyeli isahluko sesishiyagalombili, ivesi leshumi nane. Kukoshawo futi ukukhumbula ukuthi unyaka wesiprofetho unezinsuku ezingamakhulu amathathu namashumi ayisithupha, futhi uma uhlanganisa izinsuku ezingamakhulu amathathu namashumi ayisithupha kaningi, kaningi, ngenxa “yezikhathi eziyisikhombisa,” lokho kulingana nezinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili.

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.

Danieri paakaona mumabhuku chiverengero chamakore chakanga chataridzwa naJeremia, akatanga munyengetero unobata chinhu chimwe nechimwe chemhinduro yokutendeuka inozivikanwa sechinodiwa, kana vanhu vaMwari vachizombomuka vachiona chokwadi chokuti vari nhapwa munyika yomuvengi. Pakupera pomunyengetero waDanieri weRevhitiko makumi maviri nenhanhatu, Gabrieri akaonekwa kuti ape Danieri kunzwisisa kwechiratidzo chaakanga “anzwa”, chiratidzo chamazuva ane zviuru zviviri namazana matatu. Gabrieri akatanga nokuzivisa Danieri kuti mavhiki makumi manomwe akanga “atemwa” nokuda kwavanhu vaDanieri.

> 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.

> Majuma makumi manomwe atemerwa pamusoro porudzi rwako nepamusoro peguta rako dzvene, kuti kupandukira kugumiswe, nezvivi zvipedzwe, uye kuti kuyananisirwa kwezvakaipa kuitwe, nokuuya nokururama kusingaperi, nokusimbiswa kwechiratidzo nechouprofita, uye nokuzodzwa kweNzvimbo Tsvene-tsvene. Danieri 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.

Izwi rakashandurwa richinzi “zvakatarwa” mundima iyi rinoreva “kuchekwa kubva,” saka zvinoreva kuti mavhiki makumi manomwe aifanira kuchekwa kubva pamazuva zviuru zviviri nemazana matatu. Kutangira pachirevo chechitatu muna 457 BC, vanhu vaDanieri vaizova nenguva yokuedzwa yemavhiki makumi manomwe echiporofita. Mavhiki makumi manomwe echiporofita akaenzana namakore mazana mana namakumi mapfumbamwe. Makore mazana mana namakumi mapfumbamwe pashure pechirevo chechitatu, Israeri yekare yaizotema Stefano nematombo mugore ra34, uye yaizorambwa zvizere naMwari.

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.

Utekwa uliotangulia amri zile tatu, zinazotambulisha mwanzo wa ile miaka mia nne na tisini ya wakati wa rehema ya majaribio, ulikuwa wa miaka sabini. Miaka hiyo sabini ilikusudiwa kuipa nchi nafasi ya kufurahia mapumziko ya Sabato ambayo Israeli ya kale haikuyatimiza kamwe. Miaka sabini ya mapumziko ya Sabato kwa ajili ya nchi ililetwa kwa sababu ya miaka mia nne na tisini ya uasi dhidi ya kiapo cha Musa (au majuma sabini ya miaka).

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.

Makore ane mazana mana namakumi mapfumbamwe okumukira sungano yaRevhitiko makumi maviri neshanu akabereka makore makumi manomwe okutapwa, kuti nyika inakirwe nezororo rayo. Makore makumi manomwe okutapwa akatungamirira kumirairo mitatu, iyo yakaratidza mamwe makore ane mazana mana namakumi mapfumbamwe enguva yokuedzwa kuIsraeri yekare. Naizvozvo tinoona nguva mbiri dzokuedzwa, imwe neimwe iine makore ane mazana mana namakumi mapfumbamwe. Mirairo mitatu iyi inomiririra mashoko avatumwa vatatu, wokutanga wawo wakasvika muna 1798, pakuguma kokutsamwa kwokutanga kwe“nguva nomwe” pamusoro poushe hwokumusoro. Mutumwa wechitatu akasvika makore zviuru zviviri namazana matatu pashure pomurairo wechitatu pana Gumiguru 22, 1844, apo “mugumo wokupedzisira wokutsamwa” wakasvikawo.

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.

Mukati memakore makumi mana namatanhatu pakati pokuguma kwokutsamwa kwokutanga nokuguma kwokutsamwa kwokupedzisira, Jesu akaisa nheyo dzetemberi yeMillerite, uye ibwe renheyo raiva “nguva nomwe.” Ibwe iroro raifanira kuva kana ibwe renheyo (kana zvimwewo ibwe rokugumbusa) reAdventism pakutanga, uye kana ibwe repamusoro nekepisitoni (kana zvimwewo ibwe reguva) reAdventism pakuguma. Mitemo mitatu inomirira kusvika kweshoko revatumwa vatatu munhoroondo ya1798 kusvika 1844, inomirirawo zvitsauko zvitatu zvokutanga zvebhuku raDanieri.

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

Tichatanga kufunga nezvezvitsauko zvitanhatu zvokutanga muchinyorwa chinotevera.

> “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.

> “Ni ryari ibitabo bya Daniyeli n’Ibyahishuwe bizasobanukirwa neza kurushaho, abizera bazagira ubunararibonye bw’idini butandukanye rwose... Ikintu kimwe kizamenyekana rwose binyuze mu kwiga Ibyahishuwe—uko isano iri hagati y’Imana n’ubwoko bwayo ari iya bugufi kandi ihamye.” The Faith I Live By, 345.

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