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# The Book of Daniel - Number Five

Danyýel kitaby — Bäşinji belgisi

Seventy Years

Ýetmiş ýyl

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.

Ýehoýakim Ýahudanyň soňky üç patyşasynyň ilkinjisidi, we ol wawilonlylar tarapyndan ýeňlende, günorta patyşalyk üçin ýetmiş ýyllyk gulluk başlandy. Şol ýetmiş ýyl Mukaddes Kitap pygamberliginiň birinji patyşalygy bolan Wawilonyň höküm sürjek döwrüni görkezýär. Işaýa kitabynyň ýigrimi üçünji babynda Tireniň jelep zenany simwolik ýetmiş ýyllyk döwür üçin ýatdan çykarylar; bu döwür pygamberlik taýdan bir patyşanyň günleri hökmünde kesgitlenipdi. Mukaddes Kitap pygamberliginde patyşa diýmek patyşalyk diýmekdir, we Mukaddes Kitap pygamberligindäki diňe bir patyşalygyň ýetmiş ýyla barabar bolan günleri Wawilondy.

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.

Şol taryhyň dowamynda papalygy aňladýan Tir rejesi unudylar. Simwolik ýetmiş ýylyň ahyrynda bolsa ol ýatlanar, çykyp gider we ýer ýüzüniň ähli patyşalyklary bilen zyna eder. Ruhy zyna ybadathana bilen döwletiň birleşmeginden döreýän bikanun gatnaşykdyr. Simwolik ýetmiş ýylyň ahyrynda papalyk, simwolik ýetmiş ýylyň ahyrynda Tir rejesiniň zyna edýän ähli patyşalary bilen aňladylýan Birleşen Milletler Guramasy bilen gatnaşyga girer. Simwolik ýetmiş ýylyň dowamynda höküm sürýän patyşalyk Birleşen Ştatlardyr, ýagny iki şahly ýer haýwanydyr.

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.

Danyýl kitabynyň birinji bapdan bäşinji bapa çenli bölümleri Wawilonyň ýetmiş ýyllyk taryhyny beýan edýär; şonuň üçin şol baplar ýerden çykan haýwanyň iki şahynyň hem taryhyny aňladýar. Dördünji we bäşinji baplar Wawilonyň ilkinji we soňky patyşalaryny görkezýär, we bu iki bap bilelikde ýer haýwanyň hem-de onuň iki şahynyň taryhyny görkezýär. Iki şahyň, şeýle hem ýer haýwanyň özüniň höküm edilşi ilkinji patyşanyň we soňky patyşanyň höküm edilşi arkaly aňladylýar. Nebukadnesaryň hökmi “ýedi wagt”lyk kowulmak boldy; ol ýabany haýwan ýaly ýaşap, iki müň bäş ýüz ýigrimi günüň dowamynda ot we çyg bilen ýaşady. Belşassaryň hökmi diwaryň ýüzüne ýazyldy we iki müň bäş ýüz ýigrimi sanyna deňleşdirildi; şeýlelikde bu, ýer haýwanyň we onuň iki şahynyň höküm edilşiniň Leýwililer kitaby ýigrimi altynjy bapdaky “ýedi wagt” arkaly aňladylandygyny görkezýär. Bu iki patyşanyň şaýatlygyna esaslanýar, we bu iki şaýat ilkinji bilen soňkyny aňladýar.

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.

«Ýedi wagt» Adventizm üçin büdrän daşydyr; şonuň üçin-de, görmek isleýänler üçin aç-açan şol ýerde dursa-da, ol ykrar edilip bilinmez. Ol ýetmiş ýyl höküm süren milletiň (Wawilonuň) höküm nyşanydyr, şeýle hem ýetmiş nyşanly ýyl höküm sürýän patyşalygyň höküm nyşanydyr. Uilýam Miller Levitler kitaby ýigrimi altynjy bapdaky «ýedi wagt» baradaky düşünjesini beýan edeninde, Daniel kitaby dördünji bapda Nebukadnesaryň haýwan ýaly ýaşan iki müň bäş ýüz ýigrimi gününi Levitler kitaby ýigrimi altynjy bapdaky «ýedi wagt»y goldaýan pygamberlik şaýatlarynyň biri hökmünde ulandy. «Ýedi wagt» Zekerýa kitaby dördünji bapda hem binýat daşydyr, hem-de depedäki daşdyr. Isa, Uayt uýamyz, Işaýa we Petrus ony burçuň başy bolýan daş hökmünde kesgitleýärler. Ol Mukaddes Kitap pygamberliginiň täç taglymatydyr, emma üçünji perişdäniň habarçylarydygyny ykrar edýänler tarapyndan, esasan-da, görünmän galýar.

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.

Danyýel kitabynyň ilkinji alty baplaryna garamaga başlanymyzda, ilki başdan “ýedi wagt” diýilýäniň kesgitlenýändigini ykrar etmek möhümdir. Ýehoýakim Wawilon tarapyndan agdarylanda, ýetmiş ýyllyk ýesirlik başlandy. Taryhlar kitaby olaryň näme üçin ýetmiş ýyllap ýesir alnyp gidilendigini düşündirýär.

> 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.

> Sidkiýa patyşa bolup başlamagynda ýigrimi bir ýaşyndady, ol Iýerusalimde on bir ýyl patyşalyk etdi. Ol öz Hudaýy Rebbiň nazarynda ýaman bolan zady etdi we Rebbiň agzy bilen gepleýän pygamber Ýeremiýanyň öňünde özüni peseltmedi. Şeýle hem, ol Hudaýyň adyndan kasam etdiren Nebukadnesar patyşanyň garşysyna pitne çykardy; emma ol boýun egmedi, gaýtam boýnuny gatyrdy we ýüregini Ysraýyl Hudaýy Rebbe tarap dolanmakdan gatatdy. Mundan başga-da, ruhanylaryň ähli baştutanlary hem-de halk milletleriň ähli ýigrenji işleri ýaly örän köp günä etdiler we Onuň Iýerusalimde mukaddes eden Rebbiň öýüni haram etdiler. Olaryň ata-babalarynyň Hudaýy Reb Öz iline we Öz ýaşaýan ýerine rehim edýändigi sebäpli, Öz ilçileriniň üsti bilen olara irden turup gaýta-gaýta habar iberdi. Emma olar Hudaýyň ilçilerini masgara etdiler, Onuň sözlerini äsgermezlik etdiler we Onuň pygamberlerini kemsitdiler; ahyrynda Rebbiň gahary Öz halkyna garşy şeýle bir turdy welin, indi hiç bir çäre galmady. Şonuň üçin Ol olaryň üstüne kasdylaryň patyşasyny getirdi; ol mukaddes jaýlarynda olaryň ýaş ýigitlerini gylyç bilen öldürdi we ne ýaş ýigide, ne ýaş gyza, ne garra, ne-de ýaşy sebäpli egni bükülen adama rehimi geldi; Ol olaryň hemmesini onuň eline berdi. Hudaýyň öýüniň uly-kiçi ähli gap-gaçlaryny, Rebbiň öýüniň hazynalaryny, patyşanyň hem-de onuň begleriniň hazynalaryny — bularyň hemmesini ol Wawilona alyp gitdi. Olar Hudaýyň öýüni oda berdiler, Iýerusalimiň diwaryny ýykan-ýumran etdiler, onuň ähli köşklerini ot bilen ýakdylar we onuň ähli gymmatly zatlaryny ýok etdiler. Gylyçdan aman galanlary bolsa ol Wawilona sürgün etdi; Pars patyşalygynyň höküm sürüşi başlanýança olar oňa we onuň ogullaryna gullukçy boldular. Şeýlelikde, Ýeremiýanyň agzy bilen aýdan Rebbiň sözi berjaý bolsun diýip, ýurt öz şenbe dynç alyşlaryny doly alýança şeýle boldy; ol haraba ýatan bütin wagtynyň dowamynda şenbe dynç alyşyny saklady, ýetmiş ýyl dolýança. Indi Pars patyşasy Kiriň patyşalygynyň birinji ýylynda, Ýeremiýanyň agzy bilen aýdylan Rebbiň sözi ýerine ýetsin diýip, Reb Pars patyşasy Kiriň ruhuny gozgady; şonda ol ähli patyşalygy boýunça jar çekdirip, muny ýazmaça-da yglan edip şeýle diýdi: «Pars patyşasy Kir şeýle diýýär: Asmanlaryň Hudaýy Reb ýer ýüzüniň ähli patyşalyklaryny maňa berdi; Ol maňa Ýahudadaky Iýerusalimde Özüne öý gurmagy tabşyrdy. Onuň bütin halkynyň arasyndan siziň araňyzda kim bar? Hudaýy Reb onuň bilen bolsun, goý, ol ýokary galsyn». 2 Tawaryhlar 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.

Gulçylykdaky ýetmiş ýyl Ýeremiýanyň sözüniň berjaý bolmagy üçin boldy: “ýer öz şenbe günlerinden peýdalanyp bolýança; ol haraba ýatan bütin dowamynda şenbe saklady.” Hudaýyň Sözüniň içinde, biziň salgy berýän Taryhnamalar kitabyndaky aýatdan başga, ýeriň öz şenbe günlerinden “peýdalanýandygyny” aýdýan diňe bir ýer bardyr. Ol ýer Lewiler kitabynyň ýigrimi bäşinji we ýigrimi altynjy baplaryndadyr. Ýigrimi bäşinji bap ýerde şenbe dynç alşyndan peýdalanmaga nähili ýol bermelidigi barada görkezme berýär, ýigrimi altynjy bap bolsa şol äht görkezmeleri berjaý edilmese, “ýedi esse” näletini beýan edýär.

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.

Ýehoiakimiň ykbaly Danyýeliň dokuzynjy bapda Musanyň “näleti” we “anty” diýip atlandyran zadynyň bir bölegi bolan ýesirligiň başlangyjyny alamatlandyrdy. Danyýel “ýedi wagtyň” näletine düşünýärdi, çünki ol dokuzynjy bapda Ýeremiýanyň ýetmiş ýyl baradaky pygamberligini öwrenmegi arkaly Hudaýyň halkynyň Babylonda näçe ýyl gul boljakdygynyň sanyna düşünendigine şaýatlyk edýär.

> 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.

> Onuň patyşalyk sürüp başlan ilkinji ýylynda, men Daniýel kitaplar arkaly Rebbiň sözüniň Ýeremýa pygambere gelen, ýagny Iýerusalimiň weýrançylyklarynda ýetmiş ýylyň doljakdygy baradaky ýyllaryň sanyna düşündim. Daniel 9:2.

Daniel understood the seventy years “by books,” not only the book of Jeremiah. The other book he understood was the writings of Moses, for in his prayer he identifies that the “curse” of the seventy years of slavery was the “oath” of Moses. The word in Daniel chapter nine, which is translated as “oath,” is the same word that is translated as “seven times” in Leviticus twenty-six. The captivity of Judah in Babylon for seventy years was a fulfillment of the curse of the “seven times,” in spite of what any modern theologian might argue. Its plain as day, but only if you are willing to see.

Danyýel ýetmiş ýyly diňe Ýeremiýanyň kitaby arkaly däl, eýsem “kitaplar boýunça” düşündi. Onuň düşünen beýleki kitaby Musanyň ýazgylarydy, çünki ol öz dogasynda ýetmiş ýyllyk gulluk-gulçulygyň “näletiniň” Musanyň “anty” bolandygyny görkezýär. Danyýeliň dokuzynjy babyndaky “ant” diýip terjime edilen söz, Lewiler kitaby, ýigrimi altynjy bapda “ýedi esse” diýip terjime edilen şol bir sözdür. Ýehudanyň Babilonda ýetmiş ýyllyk ýesirligi, häzirki zaman ylahyýatçylarynyň haýsydyr biriniň näme jedel etmegine garamazdan, “ýedi esse” näletiniň ýerine ýetmesi boldy. Bu gün ýaly aýdyňdyr, emma diňe görmek isleýän bolsaň.

> 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.

> Reb Musa Sina dagynda sözläp, şeýle diýdi: «Ysraýyl ogullaryna aýt we olara şeýle diý: Men size berýän ýurda gireniňizde, ol ýurt Reb üçin şenbe saklasyn. Alty ýyl meýdanyňy ekersiň, alty ýyl üzüm bagyňy budap, onuň hasylyny ýygnarsyň. Emma ýedinji ýylda ýurt üçin doly dynç alyş şenbesi, Reb üçin şenbe bolsun; meýdanyňy ekme, üzüm bagyňy budama. Oragyňdan öz-özünden biteni orma, idegsiz goýlan üzümleriňi ýygma; çünki bu ýurt üçin dynç alyş ýylydyr. Ýurduň şenbesi size iýmit bolsun: saňa, hyzmatkäriňe, gyrnagyňa, hakyna tutulan hyzmatkäriňe we seniň ýanyňda ýaşaýan kesekiňe; mal-garaň üçin hem-de ýurduňdaky ýabany haýwanlar üçin-de onuň ähli önümi iýmit bolsun. Özüň üçin ýedi şenbe ýylyny, ýagny ýedi gezek ýedi ýyly sana; şeýlelikde ýedi şenbe ýylynyň möhleti saňa kyrk dokuz ýyl bolar. Soň ýedinji aýyň onunjy gününde ýubileý surnaýyny ýaňlandyr; ýaraşyk gününiň özünde bütin ýurduňyz boýunça surnaý ýaňlandyryň». Lewiler 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.

Ýeri dynç aldyrylmagy baradaky görkezmelerde ýedi sany aýlawyň — ýagny, ýeri alty ýyl işläp, bir ýyl bolsa ony dynçlykda goýbermekden ybarat aýlawlaryň — kyrk dokuzynjy ýyla çenli dowam edýändigini görmek möhümdir; şol ýylda bolsa ýedi gezek ýedi ýylyň tamamlanandygyny görkezýän ýubileý bolmalydy. Görülmeli iň möhüm nokat şudur: ýubileý surnaýynyň seslendirilmegi Ýaraşyk güni amala aşyrylmalydy; şeýlelikde, 1844-nji ýylyň 22-nji oktýabrynda anti-tipik Ýaraşyk güni başlananda, “ýedi wagt” aýlawyny aňladýan ýubileý surnaýy hem şol wagt seslendirilmelidi. M.Ö. 677-nji ýylda Manaşe Wawilona äkidilende başlanan “ýedi wagt”, iki müň bäş ýüz ýigrimi ýyly aňladýardy we bu anti-tipik Ýaraşyk gününde tamamlandy. Bu baglanyşygy görmek islemeýänlerden başgalar ony sypdyrmaz. “Ýedi wagt” aýlawy iki müň üç ýüz ýyl bilen baglanyşyklydyr.

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.

Şeýle hem, Levitiler kitabynyň ýigrimi bäşinji babyndaky ilkinji dokuz aýatyň äht görkezmeleriniň içinde, Hudaýyň Sözüniň gün-ýyl ýörelgesiniň iň çuň mysaly bardygyny görmek möhümdir. Ylahyýetçileriň sürini Wawilonyň şeraby bilen serhoş edip saklamak üçin öňe sürýän ertekiler jamy şudur: ýigrimi altynjy bapdaky “ýedi wagt” hökümi, “ýedi wagt” diýip terjime edilen sözüň ýewreýçe manysyna nädogry düşünilmegidir. Bu delil dogry däldir. Sözüň ýewreýçe manysy öz kesgitlemesiniň içinde ony san taýdan ulanmagy doly esaslandyrýar, emma olaryň ýewreý diliniň grammatikasy boýunça özleriniň yglan eden “bilermenligine” esaslanyp dikeldýän bu ýalňyş delili, aslynda diňe ünsi başga ýana sowmak üçin getirilýän delildir.

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.

Ýigrimi altynjy bapda “ýedi wagt” hökmünde görkezilen höküm, bu parçanyň mazmuny arkaly tanalýar, häzirki döwrüň käbir teologlarynyň ýewreý dilini zorlap düşündiriş bermekleri arkaly däl. William Miller öz netijesini ýewreý diline hiç hili salgylanman emele getirdi, we ylham onuň düşünjesini dogry diýip tassyklady. Perişdeler onuň düşünjesine “ýedi wagt” höküminiň ýerleşýän bapdaky mazmuna esaslanyp ýol görkezdi, ýewreý diline däl.

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.

Ýigrimi bäşinji babyň mazmuny ähtiň görkezmeleriniň kesgitlenýän ýeridir; ondan soň bolsa, ýigrimi altynjy bap şol äht görkezmelerine eýerilse, wada edilen berekedi berýär we şondan soň Danieliň “Musanyň näleti” diýip atlandyrýan zadyny, ýagny şol görkezmelere boýun egmezlik üçin berlen näleti görkezýär.

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.

Mazmun Mukaddes Kitap pygamberliginde bir günü bir ýyla deňeşdirmek ýörelgesiniň temasydyr. Lewiler kitabynyň ýigrimi bäşinji babyndaky şol ilkinji aýatlar Mukaddes Kitap pygamberliginde bir günüň bir ýyly aňladýandygyny kesgitleýär. Müsürden çykyş kitabynda Musa ýedinji günüň adam we mal-gara üçin sabat dynç alşy bilen, ýedinji ýylyň ýer üçin sabat dynç alşynyň arasyndaky gatnaşygy aýdyň görkezýär.

> 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.

> Ýeriňi alty ýyl ekip, onuň hasylyny ýygnarsyň. Emma ýedinji ýylda ony dynçda goýup, degmän saklarsyň; şonda halkyň garyplary ondan iýerler, olaryň galdyranlaryny bolsa meýdan haýwanlary iýer. Üzümçiligiňe we zeýtun bagyňa hem edil şonuň ýaly edersiň. Alty gün işiňi edersiň, emma ýedinji gün dynç alarsyň; şeýlelikde öküziň we eşegiň dynçar, gyrnagyň oglunyň hem-de kesekiniň jany täzelener. Çykyş 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.

Şol üç aýatyň içinde adamlara we haýwanlara niýetlenen dynç güni bilen ýeriň dynç alşy üçin bir ýylyň deňleşdirilýändigi görülýär. Levitler kitaby, ýigrimi bäşinji bap, ilkinji bäş aýatda, Müsürden çykyş kitaby, ýigriminji bap, sekizinji aýatdan on birinji aýada çenli beýan edilen Sabat baradaky buýrugyň düýbünden şol bir grammatik gurluşyny tapýarys.

> 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.

> Reb Sina dagynda Musa şeýle diýdi: «Ysraýyl ogullaryna sözläp, olara aýt: Men size berýän ýurda gireniňizde, ýurt Reb üçin şenbe dynçlygyny saklasyn. Alty ýyl meýdanyňa tohum sepersiň, alty ýyl üzüm bagyňy çapyp-bejerersiň we onuň hasylyny ýygnarsyň. Emma ýedinji ýylda ýurt üçin doly dynçlyk şenbesi bolsun, Reb üçin bir şenbe bolsun: meýdanyňa tohum sepmersiň, üzüm bagyňy çapyp-bejermersiň. Hasyl ýygymyňdan öz-özünden bitenini ormarsyň, timarlanmadyk üzümiňden üzümleri ýygnamarsyň; çünki bu ýurt üçin dynçlyk ýylydyr. Levitler 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.

> Sabath gününi mukaddes saklamak üçin ony ýatla. Alty gün zähmet çekersiň we ähli işleriňi edersiň; emma ýedinji gün Reb Hudaýyň sabathydyr; şol günde sen hiç bir iş etmeli dälsiň: ne sen, ne ogluň, ne gyzyň, ne erkek hyzmatkäriň, ne aýal hyzmatkäriň, ne mallaryň, ne-de derwezeleriň içinde ýaşaýan gelmişegiň. Çünki Reb alty günde asmany, ýeri, deňzi we olaryň içindäkilerdir baryny ýaratdy, ýedinji günde bolsa dynç aldy; şonuň üçin Reb sabath gününi mübärekledi we ony mukaddes etdi. Exodus 20:8–11.

Together the two sabbath commandments identify the context of Leviticus twenty-five and twenty-six. Brought together line upon line, they testify that for “six days shalt thou labour, and do all thy work,” and for “six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof.” “But the seventh day is the sabbath of the Lord thy God,” and “the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord”.

Iki Sabat baradaky iki buýruk bilelikde Levililer kitabynyň ýigrimi bäşinji we ýigrimi altynjy baplarynyň mazmunyny kesgitleýär. Olar setir üstüne setir bolup birleşdirilende, şeýle şaýatlyk edýärler: “Alty gün zähmet çekersiň we ähli işleriňi edersiň”, hem-de “alty ýyl meýdanyňy ekersiň, alty ýyl üzümligiňi budarsyň we onuň hasylyny ýygnarsyň”. “Emma ýedinji gün Hudaýyň Rebbiň Sabatydyr”, hem-de “ýedinji ýyl ýer üçin dynç Sabaty, Reb üçin Sabat bolar”.

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.

“Ýedinji” diýip terjime edilýän iki sözüň hem, şenbe baradaky buýruklaryň haýsydyr birinde bolsun, islese adamlara degişli şenbe bolsun, islese ýere degişli şenbe bolsun, Lewiler 26-njy bapda “ýedi gezek” diýip terjime edilýän şol bir ibrany sözüdür. Lewileriň 25-nji we 26-njy baplarynyň konteksti, Mukaddes Kitap pygamberliginde bir günüň bir ýyly aňladýandygy baradaky pygamberlik kadanyň çäginde goýlandyr. Şeýle hem, ilkinji agzalma baradaky pygamberlik kada hem şonça ähmiýetlidir.

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.

Bu iki bapda ilki agzalan zat gün-ýyl ýörelgesidir. William Miller Jebraýyl we beýleki perişdeler tarapyndan Levililer kitabyndaky “ýedi gezek” sözüni iki müň bäş ýüz ýigrimi ýylyň nyşany hökmünde kesgitlemäge ugrukdyryldy, we bu, baplaryň mazmuny bilen doly ylalaşýar; çünki bu baplaryň mazmuny ýigrimi bäşinji babyň ilkinji bäş aýatynda beýan edilen gün-ýyl ýörelgesidir.

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.

Salnamalaryň awtory Günorta Ýahuda patyşalygynyň Wawilon tarapyndan ýesirlige alnyp gidilmegine näme sebäp bolandygyny aýdanda, munuň ýeriň öz Şenbe dynçlygyny lezzet bilen geçirmegine ýol bermek üçin bolandygyny aýtdy. Hudaýyň Sözüniň içinde ýeriň bir dynçlykdan lezzet alýandygyny görkezýän ýeke-täk beýleki ýer Lewililer kitabynyň ýigrimi bäşinji we ýigrimi altynjy baplarynda ýerleşýär. Wawilonyň Mukaddes Kitap pygamberliginiň ilkinji patyşalygy hökmünde höküm süren ýetmiş ýyly diňe bir ýer ýüzüniň haýwanynyň Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde höküm sürjek simwoliki ýyllaryny görkezmän, eýsem şol ýetmiş ýyl Musanyň näletindäki “ýedi wagt”a gönüden-göni salgylanmadyr.

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.

Danyýlyň ilkinji alty babynda beýan edilen pygamberlikleri öwrenmäge başlanymyzda, “ýedi wagt” diýen näletiň hem, şonuň ýaly-da “ýedi wagt” diýen berekediň hem şol baplaryň her biriniň düzüm bölegidigini bilmek örän möhümdir.

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.

Şeýle-de, ýedi ýyllyk ýedi döwrüň aýlawynyň ýedinji aýyň onunjy gününde, ýagny Ýaraşyk Gününde, ýubileý surnaýynyň çalynmagy bilen bellenýändigini ýatda saklamak möhümdir. Bu hakykat “ýedi wagty” Daniýel kitabynyň sekizinji baby, on dördünji aýatyndaky iki müň üç ýüz gün bilen baglanyşdyrýar. Şeýle hem, pygamberlik ýylynyň üç ýüz altmyş gün bolýandygyny ýatda saklamak möhümdir, we eger “ýedi wagt” üçin üç ýüz altmyş güni gaýta-gaýta goşsaňyz, ol iki müň bäş ýüz ýigrimi güne deň bolýar.

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.

Danyýel Ýeremiýanyň görkezip geçen ýyllarynyň sanyna kitaplar arkaly düşünende, eger Hudaýyň halky özleriniň duşmanyň ýurdunda ýesirdiginiň hakykatyna haçandyr bir oýansa, zerur diýlip görkezilen toba jogabynyň her bir bölegini öz içine alýan bir doga başlady. Danyýeliň Levililer ýigrimi altynjy bap bilen sazlaşýan dogasynyň ahyrynda, Jabraýyl Danyýele onuň “eşiden” görnüşine, ýagny iki müň üç ýüz gün hakdaky görnüşe düşünje bermek üçin göründi. Jabraýyl sözüne Danyýeliň halky üçin ýetmiş hepdäniň “kesgitlenendigini” habar bermek bilen başlady.

> 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.

> Seniň halkyňyň we mukaddes şäheriňiň üstüne ýetmiş hepde kesgitlenendir: günäni tamamlamak, ýazyk‑günälere ahyr getirmek, etmiş üçin ýaraşyk getirmek, ebedi dogrulygy girizmek, görnüşi we pygamberligi möhürlemek hem-de iň Mukaddesi mesh etmek üçin. Daniel 9:24.

The word translated as “determined” in the verse means “cut off”, and therefore it means seventy weeks were to be cut off from the twenty-three hundred days. Beginning at the third decree in 457 BC, Daniel’s people would have seventy prophetic weeks of probationary time. Seventy prophetic weeks equals four hundred and ninety years. Four hundred and ninety years after the third decree, ancient Israel would stone Stephen in the year 34, and they would be fully divorced from God.

Aýatda “kesgitlenen” diýip terjime edilen söz “kesilip aýrylan” diýmegi aňladýar; şonuň üçin hem bu, ýetmiş hepdäniň iki müň üç ýüz günden kesilip aýrylandygyny aňladýar. B.e. öň 457-nji ýylda çykan üçünji permandan başlap, Danyýeliň halkyna synag möhletiniň ýetmiş pygamberlik hepdesi berlerdi. Ýetmiş pygamberlik hepdesi dört ýüz togsan ýyla deňdir. Üçünji permanyň yzysüre dört ýüz togsan ýyl geçenden soň, gadymy Ysraýyl biziň eramyzyň 34-nji ýylynda Stefanusy daşlap öldürerdi we olar Hudaýdan doly aýrylyşardy.

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.

Dört ýüz togsan ýyllyk synag möhletiniň başlangyç nokadyny kesgitleýän üç permanan öň gelen ýesirlik ýetmiş ýyl bolupdy. Şol ýetmiş ýyl, gadymy Ysraýylyň hiç wagt ýerine ýetirmedik Sabat dynç alyşlaryny ýeriň lezzet almagy üçin berlipdi. Ýer üçin ýetmiş ýyllyk Sabat dynç alyşlary, Musanyň ähtine garşy edilen dört ýüz togsan ýyllyk pitneçilik sebäpli (ýa-da ýyllaryň ýetmiş hepdesi sebäpli) ýüze çykaryldy.

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.

Lewiler 25-nji babyndaky ähtiň garşysyna edilen dört ýüz togsan ýyllyk pitne, ýeriň öz dynçlygyny almagy üçin ýetmiş ýyllyk ýesirligi emele getirdi. Şol ýetmiş ýyllyk ýesirlik üç permana getirdi; bu permanlar gadymy Ysraýyl üçin synag möhletiniň ýene bir dört ýüz togsan ýylyny belläpdi. Şeýlelikde, her biri dört ýüz togsan ýyldan ybarat bolan iki synag döwrüni görýäris. Üç perman üç perişdäniň habarlaryny alamatlandyrýar; olaryň birinjisi demirgazyk patyşalygyna garşy “ýedi wagt” dowam eden ilkinji gaharyň ahyrynda, 1798-nji ýylda geldi. Üçünji perişde üçünji permanndan soň iki müň üç ýüz ýyldan, 1844-nji ýylyň 22-nji oktýabrynda geldi; şol wagtda “gaharyň soňky soňy” hem geldi.

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.

Birinji gaharyň soňy bilen soňky gaharyň soňynyň arasyndaky kyrk alty ýylyň dowamynda Isa Millerit ybadathanasynyň düýbüni goýdy, şol düýp daşy bolsa “ýedi gezek” boldy. Bu daş başynda Adventizm üçin ýa düýp daşy (ýa-da büdräp ýykyldýan daş), ahyrynda bolsa Adventizm üçin ýa baş daşy hem tamamlama daşy (ýa-da mazar daşy) bolmalydy. 1798-nji ýyldan 1844-nji ýyla çenli taryhda üç perişdäniň habarlarynyň gelşini aňladýan üç perman hem Daniel kitabynyň ilkinji üç babyny aňladýar.

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

Indiki makalada ilkinji alty baby gözden geçirmäge başlarys.

> “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.

> „Danyýl we Ylham kitaby has gowy düşünileninde, imanlylar bütinleý başgaça dini tejribä eýe bolarlar... Ylham kitabyny öwrenmekden bir zat hökman düşüniler — Hudaý bilen Öz halkynyň arasyndaky baglanyşyk ýakyn hem anykdyr.” The Faith I Live By, 345.

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