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# The Book of Daniel - Number Five

Kitaabka Daanyeel - Tirada Shan

Seventy Years

Toddobaatan Sano

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 wuxuu ahaa kii ugu horreeyey saddexdii boqor ee ugu dambeysay ee Yahuudah, oo markii uu reer Baabuloon ka adkaadayna toddobaatankii sannadood ee addoonsiga boqortooyada koonfureed ayaa bilaabmay. Toddobaatankaas sannadood waxay tilmaamayaan muddadii ay Baabuloon, oo ahayd boqortooyadii ugu horraysay ee wax sii sheegidda Kitaabka Quduuska ah, ay xukumi lahayd. Ishacyaah cutubka labaatan iyo saddexaad, dhilladii Turos waxaa la illoobi lahaa toddobaatan sannadood oo astaan ah kuwaas oo si nebiyeed loogu aqoonsaday inay yihiin maalmihii hal boqor. Wax sii sheegidda Kitaabka Quduuska ah boqor waa boqortooyo, oo maalmihii boqortooyada keliya ee wax sii sheegidda Kitaabka Quduuska ah ee gaadhay toddobaatan sannadoodna waxay ahayd Baabuloon.

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.

Intii ay taariikhdaasu socotay, dhilladii Turos oo matasha baabanimada waa la illoobi lahaa. Dhammaadka toddobaatanka sannadood ee astaanta ah, iyada waa la soo xusuusan lahaa, wayna bixi lahayd oo sinaysi la geli lahayd boqortooyooyinka dunida oo dhan. Sinaysiga ruuxiga ahi waa xidhiidhka sharci-darrada ah ee ka dhasha isku-darka kaniisadda iyo dawladnimada. Dhammaadka toddobaatanka sannadood ee astaanta ah, baabanimadu waxay geli lahayd xidhiidh ay la yeelato Qaramada Midoobay, taas oo ay matalayaan boqorrada oo dhan ee dhillada Turos la sinaysato dhammaadka toddobaatanka sannadood ee astaanta ah. Boqortooyada talisa muddada toddobaatanka sannadood ee astaanta ahi waa Maraykanka, bahalka dhulka ka soo baxa ee leh laba gees.

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.

Daaniyeel cutubyadiisa kow ilaa shan waxay qeexayaan taariikhda toddobaatanka sannadood ee Baabuloon, sidaas darteedna cutubyadaasu waxay matalaan taariikhda labada gees ee bahalka dhulka. Cutubyada afraad iyo shanaad waxay aqoonsadaan boqorradii ugu horreeyey iyo kuwii ugu dambeeyey ee Baabuloon, labadaa cutubna waxay si wadajir ah u aqoonsadaan taariikhda bahalka dhulka iyo labadiisa gees. Xukunka labada gees, iyo bahalka dhulka laftiisa, waxaa lagu metelay xukunka boqorkii ugu horreeyey iyo boqorkii ugu dambeeyey. Xukunkii Nebukadneesar wuxuu ahaa masaafurin “toddoba goor,” intii uu u noolaa sidii bahal duurjoog ah laba kun iyo shan boqol iyo labaatan maalmood isagoo caws iyo sayax ku jiray. Xukunkii Belshaasarna waxaa lagu qoray derbiga, waxaana lala simay tirada laba kun iyo shan boqol iyo labaatan, taas oo sidaas ku aqoonsanaysa in xukunka bahalka dhulka iyo labadiisa gees lagu metelay “toddobada goor” ee Laawiyiintii lix iyo labaatan. Tani waxay ku dhisan tahay markhaatifurka laba boqor, labada markhaatina waxay matalaan kii ugu horreeyey iyo kii ugu dambeeyey.

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.

“Todobada wakhti” waa dhagaxa turunturoodka u ah Adventism-ka, sidaas darteedna lama garan karo, in kastoo uu si cad halkaas uga yaallo—kuwa doonaya inay arkaan mooyaane. Waa astaanta xukunka qaran (Baabuloon) oo toddobaatan sannadood talinaysay, waana astaanta xukunka boqortooyada oo toddobaatan sannadood oo astaan ah talinaysa. Markii William Miller soo bandhigay fahamkiisii ku saabsanaa “todobada wakhti” ee Laawiyiintii labaatan iyo lix, wuxuu adeegsaday Nebukhadnesar afartii boqol iyo labaatanaad iyo laba kun oo maalmood ee uu xayawaan ahaan ugu noolaa Daanyeel cutubka afraad sidii mid ka mid ah markhaatiyaasha nebiyadeed ee lagu taageerayo “todobada wakhti” ee Laawiyiintii labaatan iyo lix. “Todobada wakhti” waa labadaba dhagaxa aasaaska iyo dhagaxa sare ee Sekaryaah cutubka afraad. Ciise, Sister White, Ishacyaah iyo Butros waxay ku aqoonsadaan inuu yahay dhagaxii noqda madaxa geeska. Waa caqiidada taajajka u ah waxsii-sheegyada Kitaabka Quduuska ah, in kastoo ay asal ahaan ka qarsoon tahay kuwa qirta inay yihiin rasuullada malaa’igta saddexaad.

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.

Markaan bilowno inaan ka fiirsanno lixda cutub ee ugu horreeya ee kitaabka Daanyeel, waxaa muhiim ah in la garto in isla bilowgiiba “toddobada wakhti” la aqoonsaday. Markii Yehooyaaqiim ay Baabuloon ridday, maxaabiistii toddobaatanka sannadood ahayd way bilaabatay. Kitaabka Taariikhdu wuxuu sharxayaa sababta toddobaatan sannadood maxaabiis ahaan loogu kaxeeyey.

> 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.

> Sidqiyaahna markuu boqor noqday wuxuu jiray kow iyo labaatan sannadood, wuxuuna Yeruusaalem ku boqor ahaa kow iyo toban sannadood. Oo wuxuu sameeyey wixii shar ku ahaa indhaha Rabbiga Ilaahiisa hortiisa, mana uu is-hoosaysiin Yeremyaah nebigii afka Rabbiga wax kaga hadlayay hortiisa. Oo weliba wuxuu ku caasiyoobay Boqor Nebukadnesar, kii ku dhaariyey Ilaah; laakiinse qoortiisuu adkeeyey, qalbigiisiina wuu qallafsiiyey si uusan ugu soo noqon Rabbiga ah Ilaaha reer binu Israa’iil. Oo weliba kulli madaxdii wadaaddada iyo dadkiiba aad bay u xadgudbeen, iyagoo raacaya waxyaalihii karaahiyada badnaa oo dhan ee quruumaha; oo waxay nijaaseeyeen gurigii Rabbiga ee uu Yeruusaalem quduus kaga dhigay. Oo Rabbiga Ilaahii awowayaashood farriin buu ugu soo diray gacanta rasuulladiisa, isagoo aroor hore kici jiray oo diraya; maxaa yeelay, wuxuu u naxariistay dadkiisa iyo hoygiisaba. Laakiinse iyagu waxay ku jeesjeeseen rasuulladii Ilaah, oo erayadiisiina way quudhsadeen, nebiyadiisiina way caayeen, ilaa cadhadii Rabbigu ay dadkiisa ku kacday, si aan daawo loo helin. Sidaas daraaddeedna wuxuu korkooda keenay boqorkii reer Kaldayiin, kaasoo dhallinyaradoodii seef ku laayay gurigii quduusnimadooda, oo aan u tudhin nin dhallinyaro ah ama gabadh, oday ama kii gabow la fooraray; dhammaantoodna gacantiisuu geliyey. Oo weelashii guriga Ilaah oo dhan, kuwa waaweyn iyo kuwa yaryarba, iyo khasnadihii guriga Rabbiga, iyo khasnadihii boqorka iyo amiirradiisaba, kuwaas oo dhan wuxuu geeyey Baabuloon. Oo waxay gubeen gurigii Ilaah, derbigii Yeruusaalemna way dumiyeen, daarihii ku dhex yiillay oo dhanna dab bay ku gubeen, oo weelashiisii quruxda badnaa oo dhanna way baabbi’iyeen. Oo kuwii seefta ka baxsaday wuxuu maxaabiis ahaan ugu kaxaystay Baabuloon, halkaas oo ay isaga iyo wiilashiisaba addoommo ugu ahaayeen ilaa boqortooyadii Faaris ay xukunka qabatay; si loo oofiyo eraygii Rabbiga ee Yeremyaah afkiisa kaga yimid, ilaa dalku ka nastay sabtiyadiisii; waayo, intii uu baabba’naa oo madhnaa oo dhan sabti buu xajistay, si loo dhammeeyo toddobaatan sannadood. Haddaba sannaddii kowaad oo Kuuros boqorkii Faaris ahayd, in eraygii Rabbiga ee Yeremyaah afkiisa lagu hadlay uu rumoobo aawadeed, Rabbigu wuxuu kiciyey ruuxii Kuuros boqorkii Faaris, sidaas daraaddeedna boqortooyadiisii oo dhan ayuu naadi ka dhex yeedhsiiyey, qoraalna wuu ku bixiyey, isagoo leh, Boqor Kuuros oo reer Faaris wuxuu leeyahay, Boqortooyooyinka dunida oo dhan Rabbiga ah Ilaaha samadu waa i siiyey; oo isagaa igu amray inaan Yeruusaalem oo dalka Yahuudah ku taal guri ugu dhiso. Bal yaa idinka mid ah oo dadkiisa ka wada tirsan? Rabbiga Ilaahiisu ha la jiro, oo ha kaco. 2 Taariikhdii 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.

Toddobaatanka toddobaatanka ee addoonsiga ku jiray waxay ahaayeen inay rumoobaan eraygii Yeremyaah, “ilaa dalku ku raaxaystay sabtiyadiisii; intii uu cidla ahaan jiifay ayuu sabti xajistay.” Waxaa jira hal meel oo keliya oo ku jirta Erayga Ilaah, marka laga reebo aayadda ku jirta Taariikhdii aannu soo xiganayno, oo tilmaamaysa in dalku “ku raaxaystay” sabtiyadiisii. Meeshaasu waxay ku taal Laawiyiintii cutubyada shan iyo labaatan iyo lix iyo labaatan. Cutubka shan iyo labaatanaad wuxuu bixiyaa amarka ku saabsan sida loo oggolaado in dalku ku raaxaysto nasashadiisa sabtida, cutubka lix iyo labaatanaadna wuxuu qeexayaa habaaridda “toddoba jeer” haddii aan la raacin tilmaamahaas axdiga.

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.

Masiirkii Yehooyaaqiim wuxuu calaamadeeyey bilowgii maxaabiisnimada, taas oo ka mid ah waxa Daanyeel cutubka sagaalaad ugu yeedhay “habaarka” iyo “dhaarta” Muuse. Daanyeel wuxuu gartay habaarka “toddobada jeer,” waayo cutubka sagaalaad ayuu ka marag kacayaa in ay ahayd daraasaddiisii waxsii sheegiddii toddobaatanka sannadood ee Yeremyaah taas oo uu ku fahmay tirada sannadaha ay dadka Ilaah addoonsi ugu jiri lahaayeen Baabuloon.

> 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.

> Sannaddii ugu horraysay ee boqornimadiisa aniga Daanyeel waxaan kitaabbadii ka gartay tirada sannadaha uu Erayga Rabbigu uga yimid nebigii Yeremyaah, inuu toddobaatan sannadood ku dhammaystiri doono baabba’a Yeruusaalem. Daanyeel 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.

Daanyeel wuxuu toddobaatankii sannadood ku gartay “kutubta,” mana ahayn oo keliya kitaabka Yeremyaah. Kitaabka kale ee uu gartayna wuxuu ahaa qoraalladii Muuse, waayo ducadiisa dhexdeeda ayuu ku caddeeyaa in “habaarka” toddobaatanka sannadood ee addoonsigu uu ahaa “dhaartii” Muuse. Erayga ku jira Daanyeel cutubka sagaalaad, oo loo turjumay “dhaar,” waa isla erayga lagu turjumay “toddoba jeer” ee Laawiyiintii lix iyo labaatan. Maxaabiistii Yahuudah ee Baabuloon ku joogtay toddobaatan sannadood waxay ahayd rumoobidda habaarka “toddobada jeer,” in kasta oo fiqiga casriga ahi wax kasta oo uu ku doodi karo. Waxay u caddahay sida cadceedda, laakiin keliya haddii aad diyaar u tahay inaad aragto.

> 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.

> Markaasaa Rabbigu Muuse kula hadlay Buur Siinay, isagoo leh, La hadal reer binu Israa'iil, oo waxaad ku tidhaahdaa, Markaad gashaan dalkii aan idin siinayo, dalku ha u dhawro sabti Rabbiga. Lix sannadood beertaada beer, lix sannadoodna canabkaaga jarjar, oo midhihiisana soo ururi; laakiinse sannadda toddobaad dalku ha lahaado sabti nasasho ah, sabti Rabbiga loo leeyahay; beertaada ha beerin, canabkaagana ha jarjarin. Wixii goosashadaada ka soo baxa iskii ha goosan, canabkana geedkaaga aan la hagaajin ha ka gurin; waayo, waa sannad nasasho u ah dalka. Oo sabtida dalku waxay idiin noqon doontaa cunto; adiga, addoonkaaga, addoonaddaada, midiidinkaaga la kiraystay, iyo shisheeyaha kula degganba, iyo weliba xoolahaaga iyo dugaagga dalkaaga jooga; waxa ka soo baxa oo dhammuna cunto ha u noqdeen. Oo waa inaad isu tirisaa toddoba sabtiyo sannado ah, toddoba goor oo toddoba sannadood ah; muddada toddobadaas sabtiyo sannado ahuna ha kuu noqoto sagaal iyo afartan sannadood. Markaas maalinta tobnaad oo bisha toddobaad ah waa inaad buunka yubiliiga ka dhawaaqdaa; maalinta kafaaraggudka waa inaad buunka ka dhawaaqdaan dalka oo dhan. Laawiyiintii 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.

Waa muhiim in la arko in tilmaamaha ku saabsan in dhulka la nasiyo, toddobada wareeg ee ka kooban lix sannadood oo dhulka la falo iyo hal sannad oo dhulka loo daayo inuu nasto ay sii socdaan ilaa sannadka afartan iyo sagaalaad, markaas oo ay jiri lahayd yubilii muujinaysa dhammaystirka toddoba wareeg oo min toddoba sannadood ah. Qodobka ugu muhiimsan ee la arki karo waa in dhawaaqa buunka yubiliigu uu dhici lahaa Maalinta Kafaaraggudka, sidaas darteedna ay caddaynayso in markii Maalinta Kafaaraggudka ee astaanta ka soo horjeedda ay bilaabatay Oktoobar 22, 1844, buunka yubiliiga ee matalaya wareegga “toddoba goor” ay ahayd in markaas la dhawaaqo. “Toddobada goor” ee bilaabatay markii Manaseh loo kaxaystay Baabuloon sannadkii 677 BC, waxay matalayeen laba kun shan boqol iyo labaatan sannadood oo ku dhammaaday Maalinta Kafaaraggudka ee astaanta ka soo horjeedda. Xidhiidhkan waxa seegi doona oo keliya kuwa aan doonaynin inay arkaan. Wareegga “toddoba goor” wuxuu ku xidhan yahay laba kun iyo saddex boqol oo sannadood.

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.

Waxa kaloo muhiim ah in la arko in tilmaamaha axdiga ee ku jira sagaalka aayadood ee ugu horreeya ee Laawiyiintii shan iyo labaatan ay ku jirto tusaalaha ugu qotada dheer ee mabda’a “maalin sannad u taagan” ee ku jira Erayga Ilaah. Isku-darka sheekooyinka mala-awaalka ah ee culimadu soo tuuraan si ay adhiga ugu sii sakhraamiyaan khamriga Baabuloon, waa in xukunka “toddoba goor” ee cutubka lix iyo labaatan uu yahay faham khaldan oo ku saabsan macnaha Cibraaniga ee erayga loo tarjumay “toddoba goor.” Dooddaasu run ma aha. Macnaha Cibraaniga ee eraygaasi wuxuu si buuxda ugu dhex jiraa qeexitaankiisa sababta loo caddaynayo in si tiro ahaan ah loogu dabaqo, hase ahaatee dooddaas khaldan ee ay ku tiirsiiyaan sal been ah oo marin-habaabin ah oo ku dhisan aqoon-is-sheeggooda naxwaha Cibraaniga, si fudud waa dood marin-habaabin ah.

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.

Xukunka lagu matalay “toddoba goor” ee cutubka labaatan iyo lix, waxa lagu gartaa macnaha guud ee tuduca, ee ma aha sida qaar ka mid ah culimada fiqiga ee casriga ahi afka Cibraaniga u qalloociyaan. William Miller waxa uu gunaanadkiisa sameeyey isagoon wax tixraac ah u yeelan afka Cibraaniga, waxyiguna waxa uu ansixiyey fahamkiisii inuu sax ahaa. Malaa’igtii ayaa hagay fahamkiisa iyagoo ku saleeyey macnaha guud ee cutubka ay ku taal xukunka “toddoba goor,” ee kuma ay salayn afka Cibraaniga.

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.

Macnaha cutubka shan iyo labaatanaad waa meesha lagu qeexay tilmaamaha axdiga, cutubka lix iyo labaatanaadna dabadeed wuxuu bixiyaa barako la ballanqaaday in lagu helo dhawrista tilmaamahaas axdiga, ka dibna wuxuu caddeeyaa waxa Daanyeel ugu yeedho “habaarka Muuse” ee ka dhalanaya caasinimada tilmaamahaas.

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.

Mawduucu waa dulucda mabda’a ah in maalin ay sanad u taagan tahay wax sii sheegidda Kitaabka Quduuska ah. Aayaadihii bilowga ahaa ee Laawiyiintii shan iyo labaatanaad waxay muujinayaan in wax sii sheegidda Kitaabka Quduuska ah maalin ay sanad matasho. Buugga Baxniintii, Muuse si cad ayuu u qeexayaa xiriirka ka dhexeeya nasashada sabtida ee maalinta toddobaad oo loogu talagalay dadka iyo xoolaha, iyo nasashada sabtida ee sannadka toddobaad oo loogu talagalay dhulka.

> 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.

> Lix sannadood waa inaad beerataa dhulkaaga, oo aad soo ururisaa midhihiisa; laakiinse sannadda toddobaad waa inaad u daysaa inuu nasto oo degganaado, si masaakiinta dadkaagu wax uga cunaan; wixii ay ka hadhaanna dugaagga duurka ha cunaan. Sidaas oo kale waa inaad ku samaysaa beerta canabkaaga iyo geedaha saytuunkaaga. Lix maalmood waa inaad shuqushaada qabsataa, oo maalinta toddobaadna waa inaad nasataa, si dibigaagu iyo dameerkaagu u nastaan, oo wiilka addoontaada iyo shisheeyuhuna ay nafis u helaan. Baxniintii 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.

Gudaha saddexdaas aayadood gudahooda waxaa laga garan karaa in maalin nasasho oo dadka iyo xoolaha loogu talagalay ay u dhiganto sannad nasasho oo dalka loo sameeyo. Kitaabka Laawiyiintii cutubka shan iyo labaatanaad, shanta aayadood ee ugu horraysa, waxaan ka helaynaa isla qaab-dhismeedka naxwaha ee amarka Sabtida ee Baxniintii cutubka labaatanaad, aayadaha siddeed ilaa kow iyo toban.

> 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.

> Markaasaa Rabbigu Muuse kula hadlay Buur Siinay, isagoo leh, La hadal reer binu Israa’iil, oo waxaad ku tidhaahdaa, Markaad gashaan dalka aan idin siinayo, dalku Rabbiga ha u xajisto sabti. Lix sannadood beertaada beero, lix sannadoodna beerta canabkaaga manjo, oo midhaheedana soo ururi; laakiin sannaddii toddobaad dalku ha lahaado sabti nasasho ah, oo ah sabti Rabbiga loo gooyey; beertaada ha beerin, beerta canabkaagana ha manjayn. Wixii goosashadaada iskood uga soo baxa ha goosan, canabka geedkaaga aan la manjoyinna ha ururin; waayo, waa sannad nasasho u ah dalka. Laawiyiintii 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.

> Xusuuso maalinta sabtida, inaad quduus ka dhigto. Lix maalmood waa inaad hawshootaa, oo aad samaysaa shuqulkaaga oo dhan; laakiinse maalinta toddobaad waa sabtida Rabbiga Ilaahaaga ah; gudaheeda waa inaadan samaynin wax shuqul ah, adiga, ama wiilkaaga, ama gabadhaada, ama addoonkaaga lab, ama addoonkaaga dhedig, ama xoolahaaga, ama shisheeyaha irridahaaga ku dhex jira; waayo, lix maalmood gudahood Rabbigu wuxuu sameeyey samada iyo dhulka, badda, iyo waxa ku jira oo dhan, oo wuxuu nastay maalintii toddobaad; sidaas daraaddeed Rabbigu wuxuu barakeeyey maalinta sabtida, oo quduus ka dhigay. Baxniintii 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”.

Si wadajir ah, labada amar ee sabtida ayaa aqoonsanaya macnaha ku xeeran Laawiyiintii shan iyo labaatan iyo lix iyo labaatan. Marka la isu keeno sadarba sadar ka dambeeya, waxay marag ka yihiin in “lix maalmood waa inaad hawshootaa, oo aad qabataa shuqulkaaga oo dhan,” iyo in “lix sannadood waa inaad beertaada abuurtaa, lix sannadoodna waa inaad beerta canabkaaga goysaa, oo aad soo ururisaa midhaheeda.” “Laakiinse maalinta toddobaad waa sabtida Rabbiga Ilaahaaga ah,” oo “sannadda toddobaadna dhulku wuxuu lahaan doonaa sabti nasasho ah, sabti Rabbiga loo leeyahay.”

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.

Labada eray ee loo tarjumay “toddobaad,” ee ku jira midkoodna amarrada sabtida, ha ahaato sabtida dadka ama sabtida dhulka, waa isla erayga Cibraaniga ah ee cutubka lix iyo labaatanaad ee Laawiyiintii loogu tarjumay “toddoba jeer.” Macnaha guud ee cutubyada shan iyo labaatanaad iyo lix iyo labaatanaad ee Laawiyiintii waxa lagu dejiyey xeerka nebiyadeed ee ah in maalin ay ka dhigan tahay sannad wax sii sheegidda Kitaabka Quduuska ah. Sidaas oo kale waxa muhiimad weyn leh xeerka nebiyadeed ee xusitaanka ugu horreeya.

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.

Waxa ugu horreeya ee lagu xusay labadan cutub waa mabda’a ah maalin sannad u dhiganta. William Miller waxaa hanuuniyey Jibriil iyo malaa’ig kale si uu u aqoonsado “todobada goor” ee Laawiyiintii inay astaan u yihiin laba kun iyo shan boqol iyo labaatan sannadood, waxaana tani si buuxda ula waafaqsan tahay macnaha guud ee cutubyada, kaas oo ah mabda’a maalin-sannadka ee lagu soo bandhigay shanta aayadood ee ugu horreeya cutubka shan iyo labaatanaad.

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.

Markii qoraaga Taariikhdii uu tilmaamay sababta Baabuloon loogu oggolaaday inay boqortooyadii koonfureed ee Yahuudah maxaabiis ahaan u kaxaysato, wuxuu yidhi waxay ahayd si dalku ugu raaxaysto nasashadiisa sabtida. Meesha kale oo keliya ee ku jirta Erayga Ilaah ee lagu aqoonsado in dalku nasasho ku raaxaysanayo waxa laga helaa cutubyada shan iyo labaatanaad iyo lix iyo labaatanaad ee Laawiyiintii. Toddobaatanka sannadood ee Baabuloon ay xukuntay iyadoo ah boqortooyadii ugu horraysay ee waxsii-sheegidda Kitaabka Quduuska ah, ma aha oo keliya inay soo bandhigayaan sannadaha astaan ahaan u taagan ee bahalka dhulku uu u xukumi doono isagoo ah boqortooyada lixaad ee waxsii-sheegidda Kitaabka Quduuska ah, laakiin toddobaatanka sannadood waa tixraac toos ah oo ku saabsan “toddoba goor” ee habaarkii Muuse.

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.

Marka aynu bilowno barashada waxsii‑sheegyadii lagu matalay lixda cutub ee ugu horreeya ee Daanyeel, waxaa lama huraan ah in la ogaado in habaarka “todobada goor,” iyo sidoo kale barakada “todobada goor,” ay qayb ka yihiin mid kasta oo ka mid ah cutubyadaas.

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.

Waxa kaloo muhiim ah in la xusuusto in wareegga toddobada wareeg ee toddobada sannadood lagu asteeyo afuufidda buunka yubiliiga maalinta tobnaad ee bisha toddobaad, taas oo ah Maalinta Kafaaraggudka. Xaqiiqadani waxay isku xidhaa “toddobada jeer” iyo laba kun iyo saddex boqol oo maalmood ee Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad. Waxa kaloo muhiim ah in la xusuusto in sannad nebiyadeed uu yahay saddex boqol iyo lixdan maalmood, oo haddii aad isku geyso saddex boqol iyo lixdan maalmood marar badan, “toddobada jeer” gudaheeda, ay u dhiganto laba kun iyo shan boqol iyo labaatan maalmood.

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.

Markii Daanyeel buugaagta ku gartay tirada sannadihii Yeremyaah tilmaamay, wuxuu bilaabay duco taabanaysa qaybo kasta oo jawaabta towbadkeenka ah ee lagu aqoonsaday inay lagama maarmaan tahay, haddii dadka Ilaah ay weligood ku baraarugaan xaqiiqada ah inay maxaabiis ku yihiin dalka cadowga. Dhammaadkii ducadii Daanyeel ee Laawiyiintii lix iyo labaatanaad, Jibriil baa u muuqday si uu Daanyeel u siiyo garasho ku saabsan riyadii uu “maqlay”, taas oo ah riyadii laba kun iyo saddex boqol oo maalmood. Jibriil wuxuu ku bilaabay isagoo Daanyeel u sheegay in toddobaatan toddobaad “loo gooyay” dadkii Daanyeel.

> 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.

> Toddobaatan toddobaad ayaa lagu gooyey dadkaaga iyo magaaladaada quduuska ah, in xadgudubka la dhammeeyo, oo dembiyada la soo afjaro, oo xumaanta loo kafaaro-gudo, oo xaqnimo weligeed ah la keeno, oo muujintii iyo wax sii sheegiddii la shaabadeeyo, oo kan ugu Quduuska ah la subko. Daanyeel 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.

Ereyga lagu turjumay “la go’aamiyey” ee aayadda ku jirta macneheedu waa “la gooyey,” sidaas darteedna waxay ka dhigan tahay in toddobaatan toddobaad laga gooynayo laba kun iyo saddex boqol oo maalmood. Iyagoo ka bilaabanaya amarkii saddexaad ee 457 BC, dadka Daanyeel waxay heli lahaayeen toddobaatan toddobaad oo nebiyadeed oo ah wakhti imtixaan. Toddobaatan toddobaad oo nebiyadeed waxay u dhigmaan afar boqol iyo sagaashan sannadood. Afar boqol iyo sagaashan sannadood ka dib amarkii saddexaad, reer binu Israa’iilkii hore waxay dhagxin lahaayeen Istefanos sannadkii 34, waxayna si buuxda uga furi lahaayeen Ilaah.

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.

Maxaabiistii ka horraysay saddexda amar, kuwaas oo tilmaamaya barta bilowga afarta boqol iyo sagaashanka sannadood ee waqtiga tijaabada, waxay ahayd toddobaatan sannadood. Toddobaatankaas sannadood waxaa loo dejiyey si dalku ugu raaxaysto nasashooyinkii sabtida ee reer binu Israa’iil hore aan weligood buuxin. Toddobaatan sannadood oo nasashooyin sabti ah oo dalka loo siiyey, waxaa keenay afar boqol iyo sagaashan sannadood (ama toddobaatan toddobaad oo sannado ah) oo fallaagow ku ahaa axdigii Muuse.

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.

Afar boqol iyo sagaashan sannadood oo kacdoon ah oo ka dhan ah axdigii Laawiyiintii shan iyo labaatanaad, ayaa keenay toddobaatan sannadood oo maxaabiisnimo ah si dalku ugu raaxaysto nasashadiisii. Toddobaatanka sannadood ee maxaabiisnimadu waxay horseedeen saddex amar, kuwaas oo calaamadeeyey afar boqol iyo sagaashan sannadood oo kale oo wakhti imtixaan ah oo loo qabtay reer binu Israa’iiltii hore. Sidaas ayaan ku aragnaa laba xilli oo imtixaan ah, mid kastaana yahay afar boqol iyo sagaashan sannadood. Saddexda amar waxay tusaale u yihiin farriimaha saddexda malaa’igood, oo kii ugu horreeyey uu yimid 1798, dhammaadka cadhadii ugu horraysay ee “toddoba goor” ee ka gees ahayd boqortooyadii woqooyi. Malaa’igtii saddexaad waxay timid laba kun iyo saddex boqol oo sannadood ka dib amarkii saddexaad, Oktoobar 22, 1844, taas oo ah markii “dhammaadka ugu dambeeya ee cadhada” uu isaguna yimid.

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.

Afartan iyo lixdii sannadood ee u dhexeeyey dhammaadka cadhadii hore iyo dhammaadka cadhadii dambeba, Ciise wuxuu dhigay aasaaska macbudka Millerite-ka, oo dhagaxii aasaaskuna wuxuu ahaa “toddobada jeer.” Dhagaxaas wuxuu ahaa inuu noqdo ama dhagaxa aasaaska (ama haddii kale dhagaxa lagu kufsado) ee Adventism-ka bilowgii, iyo ama dhagaxa madaxa iyo dhagaxa daboolka (ama haddii kale dhagaxa qabriga) ee Adventism-ka dhammaadka. Saddexda amar ee matala imaatinka farriimaha saddexda malaa’igood ee taariikhda 1798 ilaa 1844, waxay sidoo kale matalaan saddexda cutub ee ugu horreeya ee kitaabka Daanyeel.

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

Waxaannu bilaabi doonnaa inaan ka fiirsanno lixda cutub ee ugu horreeya maqaalka xiga.

> “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.

> “Marka si ka sii wanaagsan loo fahmo buugaagta Daanyeel iyo Muujintii, rumaystayaashu waxay yeelan doonaan waayo-aragnimo diineed oo gebi ahaanba ka duwan... Hal wax ayaa hubaal ahaan laga garan doonaa daraasadda Muujintii—in xidhiidhka ka dhexeeya Ilaah iyo dadkiisu uu yahay mid dhow oo go’an.” The Faith I Live By, 345.

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