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# The Book of Daniel - Number Five

Incwadi kaDaniyeli - Inani Lesihlanu

Seventy Years

Iminyaka Engamashumi Asixhenxe

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.

UYehoyakim wayengowokuqala kookumkani abathathu bokugqibela bakwaYuda, yaye xa woyiswayo ngamaBhabhiloni yaqala iminyaka engamashumi asixhenxe yobukhoboka yobukumkani basemazantsi. Loo minyaka ingamashumi asixhenxe ichaza ixesha iBhabhiloni, ubukumkani bokuqala besiprofeto seBhayibhile, obuya kulawula ngalo. KuIsaya isahluko samashumi amabini anesithathu, ihenyukazi laseTire laliza kulityalwa iminyaka engamashumi asixhenxe engokomfuziselo eyathi ngokwesiprofeto yachongwa njengeentsuku zokumkani omnye. Kwisiprofeto seBhayibhile ukumkani bubukumkani, yaye iintsuku zobo bukumkani bodwa besiprofeto seBhayibhile ezaba yiminyaka engamashumi asixhenxe, yayiyiBhabhiloni.

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.

Ngelo xesha lembali, ihenyukazi laseTire, elimela ubupopu, laliza kulityalwa. Ekupheleni kweminyaka engamashumi asixhenxe engumfuziselo, laliza kukhunjulwa lize liphume liye kwenza uhenyuzo nazo zonke izikumkani zomhlaba. Uhenyuzo lokomoya lulwalamano olungekho mthethweni olusisiphumo somanyano lwebandla norhulumente. Ekupheleni kweminyaka engamashumi asixhenxe engumfuziselo, ubupopu babuza kungena kubudlelane neZizwe eziManyeneyo, ezimelwe ngabo bonke ookumkani ihenyukazi laseTire elenza nabo uhenyuzo ekupheleni kweminyaka engamashumi asixhenxe engumfuziselo. Ubukumkani obulawulayo ngexesha leminyaka engamashumi asixhenxe engumfuziselo yiUnited States, irhamncwa lasemhlabeni elineempondo ezimbini.

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.

Izahluko zokuqala ukuya kwezintlanu zikaDaniyeli zishwankathela imbali yeminyaka engamashumi asixhenxe yaseBhabheli, yaye ke ngoko ezo zahluko zimele imbali yazo zombini iimpondo zerhamncwa lomhlaba. Izahluko zesine nezesihlanu zichaza ookumkani bokuqala nabokugqibela baseBhabheli, yaye kunye ezo zahluko zimbini zichaza imbali yerhamncwa lomhlaba neeempondo zalo ezimbini. Umgwebo weempondo ezimbini, kwanowalo kanye irhamncwa lomhlaba, umelwe ngumgwebo wokumkani wokuqala nowokumkani wokugqibela. Umgwebo kaNebhukadenetsare wawukukhatywa, “izihlandlo ezisixhenxe,” ngoxa wayephila njengerhamncwa lasendle kangangeentsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini, esidla ingca naphantsi kombethe. Umgwebo kaBheleshatsare wabhalwa eludongeni, waza walinganiswa nenani elingamawaka amabini anamakhulu amahlanu anamashumi amabini, ngaloo ndlela kuchongwa ukuba umgwebo werhamncwa lomhlaba neeempondo zalo ezimbini umelwe “zizihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu. Oku kusekelwe kubungqina bookumkani ababini, yaye la mangqina mabini amele owokuqala nowokugqibela.

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.

“Amatyeli asixhenxe” alilitye lokukhubekisa kwi-Adventism, yaye ngenxa yoko akanakuqondwa, nangona ekho ngokucacileyo apho—kwabo banqwenela ukubona. Aluphawu lomgwebo lwesizwe (iBhabhiloni) olwalulawula iminyaka engamashumi asixhenxe, yaye aluphawu lomgwebo lobukumkani obulawula iminyaka engamashumi asixhenxe engokomfuziselo. Xa uWilliam Miller wayeveza ukuqonda kwakhe “kwamatyeli asixhenxe” akuLevitikus amashumi amabini anesithandathu, wasebenzisa iintsuku ezingamawaka amabini anamakhulu mahlanu anamashumi amabini zikaNebhukadenetsare zokuphila njengesarha kuDaniyeli isahluko sesine njengomnye wamangqina esiprofeto okuxhasa “amatyeli asixhenxe” akuLevitikus amashumi amabini anesithandathu. “Amatyeli asixhenxe” alilitye lesiseko kwanoqweqwe lwentloko kuZakariya isahluko sesine. UYesu, uSister White, uIsaya noPetros balichaza njengelitye eliba yintloko yekona. Yeyona mfundiso iphambili neyingqongwe yesiprofeto seBhayibhile, nangona ngokusisiseko ingabonwa ngabo bazibiza ngokuba ngabathunywa bengelosi yesithathu.

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.

Njengoko siqalisa ukuqwalasela izahluko ezithandathu zokuqala zencwadi kaDaniyeli, kubalulekile ukuqonda ukuba kwasekuqaleni kanye “amaxesha asixhenxe” achongiwe. Xa uYehoyakim wabhukuqwayo yiBhabheli, kwaqalisa ukuthinjwa kweminyaka engamashumi asixhenxe. Incwadi yeziKronike ichaza isizathu sokuba bathinjelwe iminyaka engamashumi asixhenxe.

> 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.

> UZedekiya wayeneminyaka engamashumi amabini ananye ubudala ekuqaliseni kwakhe ukulawula, walawula iminyaka elishumi elinanye eYerusalem. Wenza okubi emehlweni kaYehova uThixo wakhe, akazithobanga phambi koYeremiya umprofeti, owayethetha ephuma emlonyeni kaYehova. Wavukela nokumkani uNebhukadenetsare, owayemfungisile ngoThixo; wayiqinisa intamo yakhe, wayenza lukhuni intliziyo yakhe, engaguqukeli kuYehova uThixo kaSirayeli. Ngaphezu koko bonke abakhulu bababingeleli, nabantu, bona kakhulu kakhulu, belandela onke amasikizi eentlanga; bayingcolisa indlu kaYehova awayeyingcwalisile eYerusalem. UYehova uThixo wooyise babo wabathumela kubo ngabathunywa bakhe, evuka ekuseni, ethumela; ngokuba wayeba nemfesane kubantu bakhe, nasendaweni yakhe yokuhlala. Ke bona babagculela abathunywa bakaThixo, bewadela amazwi akhe, babaphatha kakubi abaprofeti bakhe, kwada kwavutha ingqumbo kaYehova nxamnye nabantu bakhe, kwada akwabakho nyango. Ngenxa yoko wabazisela ukumkani wamaKaledi, owababulala abafana babo ngekrele endlwini yengcwele yabo, akaba nemfesane kumfana nokuba yintombi, kwindoda endala, nakulowo ugobileyo ngenxa yobudala; wabanikela bonke esandleni sakhe. Nazo zonke iimpahla zendlu kaThixo, ezinkulu nezincinane, nobuncwane bendlu kaYehova, nobuncwane bokumkani nobabathetheli bakhe, konke oko wakusa eBhabhiloni. Bayitshisa indlu kaThixo, baliwisa udonga lwaseYerusalem, batshisa zonke izigodlo zayo ngomlilo, batshabalalisa zonke iimpahla zayo ezinqwenelekayo. Abo basindayo ekreleni wabathimba wabasa eBhabhiloni; apho baba ngabakhonzi kuye nakoonyana bakhe kwada kwalawula ubukumkani bamaPersi; ukuze lizaliseke ilizwi likaYehova elithethwe ngomlomo kaYeremiya, kwada ilizwe lawanandipha amasabatha alo; yonke imihla yokuphanziswa kwalo lagcina isabatha, kwada kwazaliseka iminyaka engamashumi asixhenxe. Ke ngonyaka wokuqala kaKoreshi ukumkani wasePersi, ukuze lizaliseke ilizwi likaYehova elathethwa ngomlomo kaYeremiya, uYehova wavuselela umoya kaKoreshi ukumkani wasePersi, ukuze enze isaziso kubo bonke ubukumkani bakhe, wasibhala kwanomqulu, esithi, Utsho uKoreshi ukumkani wasePersi, Zonke izikumkani zehlabathi ndizinikwe nguYehova uThixo wamazulu; undiyalele ukuba ndimakhele indlu eYerusalem, ekwaYuda. Ngubani na kuni kubo bonke abantu bakhe? UYehova uThixo wakhe makabe naye, anyuke. 2 Kronike 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.

Iminyaka engamashumi asixhenxe yobukhoboka yayiza kuzalisekisa ilizwi likaYeremiya, “de ilizwe libe liyinandipha iisabatha zalo; lonke ixesha lalilele lisikiziwe lagcina isabatha.” Inye kuphela indawo eLizwini likaThixo, ngaphandle kwale ndinyana ikwiZikronike esiyicaphulayo, ebhekisa kwelithi ilizwe “linandipha” iisabatha zalo. Loo ndawo ikwiLevitikus izahluko zamashumi amabini anesihlanu nezamashumi amabini anesithandathu. Isahluko samashumi amabini anesihlanu sinika umyalelo wokuba ilizwe malivunyelwe njani ukuba linandiphe ukuphumla kwesabatha yalo, yaye isahluko samashumi amabini anesithandathu sichaza isiqalekiso “samaxesha asixhenxe” ukuba loo miyalelo yomnqophiso yayingalandelwanga.

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.

Isiphelo sikaYehoyakim saba luphawu lokuqala lokuthinjwa, oluyinxalenye yoko uDaniyeli akubiza ngokuba “sisiqalekiso” kunye “nesifungo” sikaMoses kwisahluko sesithoba. UDaniyeli wayeqonda isiqalekiso “samaxesha asixhenxe,” kuba unika ubungqina kwisahluko sesithoba bokuba kwakungokufunda kwakhe isiprofeto sikaYeremiya seminyaka engamashumi asixhenxe awathi waqonda ngako inani leminyaka abantu bakaThixo ababeza kuba ngamakhoboka eBhabheli.

> 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.

> Ngomnyaka wokuqala wokubusa kwakhe mna Daniyeli ndaqonda ngeencwadi inani leminyaka, ekwafika ngalo ilizwi leNkosi kuYeremiya umprofeti, lokuba iya kuzizalisekisa iminyaka emashumi asixhenxe encithakalweni yaseYerusalem. Daniyeli 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.

UDaniyeli wayiqonda iminyaka engamashumi asixhenxe “ngeencwadi,” kungekhona incwadi kaYeremiya kuphela. Enye incwadi awayeyiqonda yayiyimibhalo kaMoses, kuba emthandazweni wakhe uchaza ukuba “isiqalekiso” seminyaka engamashumi asixhenxe yobukhoboka sasingu“sifungo” sikaMoses. Igama elikwiSahluko sesithoba sikaDaniyeli, eliguqulelwe ngokuthi “isifungo,” lelona gama linye eliguqulelwe ngokuthi “izihlandlo ezisixhenxe” kuLevitikus amashumi amabini anesithandathu. Ukuthinjwa kukaYuda eBhabheli iminyaka engamashumi asixhenxe kwakukukuzaliseka kwesiqalekiso “sezihlandlo ezisixhenxe,” nangona nawuphi na umfundisi wezakwalizwi wale mihla enokuphikisa. Kucace gca, kodwa kuphela ukuba uzimisele ukubona.

> 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.

> UYehova wathetha kuMoses entabeni yeSinayi, esithi, Thetha koonyana bakaSirayeli, uthi kubo, Xa nifika ezweni endininika lona, ilizwe elo liya kugcina iSabatha kuYehova. Iminyaka emithandathu uya kuyihlwayela intsimi yakho, neminyaka emithandathu uya kuthena isidiliya sakho, uqokelele isivuno saso; kodwa ngomnyaka wesixhenxe kuya kubakho iSabatha yokuphumla kulo ilizwe, iSabatha kuYehova; akuyi kuyihlwayela intsimi yakho, akuyi kuthena isidiliya sakho. Oko kumila ngokwako ekuvunweni kwakho akuyi kukuvuna, neediliya zomdiliya wakho ongathenwanga akuyi kuziqokelela; kuba ngumnyaka wokuphumla kulo ilizwe. Yaye iSabatha yelizwe iya kuba kukutya kuni; kuwe, nakumkhonzi wakho, nakwincekukazi yakho, nakumqeshwa wakho, nakumphambukeli wakho ohlala nawe, nakwimfuyo yakho, nakwizilwanyana ezisezweni lakho; yonke imveliso yalo iya kuba kukutya. Uze uzibalele iisabatha ezisixhenxe zeminyaka, izihlandlo ezisixhenxe zeminyaka esixhenxe; yaye ixesha leesabatha ezisixhenxe zeminyaka liya kuba kuwe yiminyaka emashumi mane anethoba. Wandule ke uvakalise isandi sesigodlo sombhiyozo ngomhla weshumi wenyanga yesixhenxe; ngemini yokucamagushela niya kusivakalisa isandi eso sigodlo kulo lonke ilizwe lenu. Levitikus 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.

Kubalulekile ukubona ukuba emiyalelweni yokuyekisa umhlaba uphumle, loo mijikelo isixhenxe yeminyaka emithandathu yokulima umhlaba nonyaka omnye wokuwuvumela uphumle iyaqhubeka ide ifike kumnyaka wamashumi amane anesithoba, xa kwakufuneka kubekho ijubili elalichaza ukuzaliseka kwemijikelo esixhenxe yeminyaka esixhenxe. Eyona ngongoma ibalulekileyo ekufuneka ibonwe yeyokuba ukuvuthelwa kwexilongo lejubili kwakufuneka kwenzeke ngoMhla woXolelaniso, ngaloo ndlela kuchazwa ukuba xa uMhla woXolelaniso ongumfuziselo wokwenene waqalayo ngomhla wama-22 Oktobha, 1844, ixilongo lejubili elimele umjikelo “wamaxesha asixhenxe” kwakufuneka ke ngoko livuthelwe. La “maxesha asixhenxe” aqala xa uManase wathinjwa wasiwa eBhabhiloni ngowama-677 BC, ayemele iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini eyaphela ngoMhla woXolelaniso ongumfuziselo wokwenene. Unxibelelwano olu luya kuphoswa kuphela ngabo bangathandiyo ukubona. Umjikelo “wamaxesha asixhenxe,” unxulumene neminyaka engamawaka amabini anamakhulu amathathu.

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.

Kukwabalulekile nokubona ukuba ngaphakathi kwemiyalelo yomnqophiso ekwimihlathi yokuqala esithoba kaLevitikus amashumi amabini anesihlanu kukho owona mzekeliso unzulu womgaqo wosuku lumele unyaka eLizwini likaThixo. Isitya seentsomi abathi abasemfundisweni yezenkolo basiphose ukuze bagcine umhlambi unxiliswe yiwayini yaseBhabheli, kukuba isigwebo esithi “amaxesha asixhenxe” kwisahluko samashumi amabini anesithandathu sisiqonda esingachanekanga sentsingiselo yesiHebhere yegama eliguqulelwe ngokuthi “amaxesha asixhenxe.” Loo ngxoxo ayiyonyani. Intsingiselo yesiHebhere yelo gama iqulathe ngokupheleleyo ngaphakathi kwenkcazo yalo, ubungqina obuxhasa ukusetyenziswa kwalo ngendlela yamanani, kodwa ingxoxo yabo enesiphene, abayixhasa ngesiseko esilahlekisayo esisekelwe kubungcali abazibhengeza bona ngokwabo kwigrama yesiHebhere, yinxoxo nje yokuphambukisa ingqalelo.

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.

Umgwebo omelwe “njengamaxesha asixhenxe” kwisahluko samashumi amabini anesithandathu, uqondwa ngokomxholo waloo ndima, kungekhona ngabathile ootitshala benkolo bale mihla abajija ulwimi lwesiHebhere. UWilliam Miller wafikelela kwisigqibo sakhe engenzi naluphi na uthelekiso nolwimi lwesiHebhere, yaye impembelelo engcwele yaqinisekisa ukuba ukuqonda kwakhe kwakuchanile. Izithunywa zezulu zakhokela ukuqonda kwakhe ngokusekelwe kumxholo wesahluko apho umgwebo “wamaxesha asixhenxe” ukhoyo khona, kungekhona ngokusekelwe kulwimi lwesiHebhere.

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 amabini anesihlanu kulapho imiyalelo yomnqophiso ichongwa khona, yaye isahluko samashumi amabini anesithandathu ke sibonelela ngentsikelelo ethenjisiweyo ngenxa yokuyigcina loo miyalelo yomnqophiso, size emva koko sichonge oko uDaniyeli akubiza ngokuba “sisiqalekiso sikaMoses” ngenxa yokungayithobeli loo miyalelo.

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.

Umongo ngowomxholo womgaqo womhla omnye ulingana nonyaka omnye kwisiprofeto seBhayibhile. Ezo ndinyana zokuqala zikaLevitikus amashumi amabini anesihlanu zichaza ukuba kwisiprofeto seBhayibhile umhla umele unyaka. Encwadini yeEksodus, uMoses uchaza ngokucacileyo ubudlelane obukhoyo phakathi kokuphumla kweSabatha yosuku lwesixhenxe komntu nakwisilwanyana, nokuphumla kweSabatha konyaka wesixhenxe komhlaba.

> 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.

> Iminyaka emithandathu uya kuyihlwayela umhlaba wakho, uqokelele iziqhamo zawo; kodwa ngomnyaka wesixhenxe uya kuwuyeka uphumle uze uthi cwaka; ukuze amahlwempu abantu bakho adle; yaye oko bakushiyayo kuya kudliwa ziinyamakazi zasendle. Ngokunjalo uya kwenza ngesidiliya sakho, nangomnquma wakho. Iintsuku ezintandathu uya kwenza umsebenzi wakho, kodwa ngomhla wesixhenxe uya kuphumla; ukuze inkomo yakho nembongolo yakho ziphumle, nonyana wesicakakazi sakho, nowasemzini, bahlaziyeke. Eksodus 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.

Kwezo ndinyana zintathu kunokuqondwa ukuba usuku lokuphumla lwabantu nezilwanyana lulingana nomnyaka wokuphumla welizwe. KuLevitikus isahluko samashumi amabini anesihlanu, kwiindinyana ezintlanu zokuqala, sifumana isakhiwo segrama esifana kanye nomyalelo weSabatha okuEksodus isahluko samashumi amabini, iindinyana ezisibhozo ukuya kweleshumi elinanye.

> 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.

> Yaye wathetha uYehova kuMoses entabeni yeSinayi, esithi, Thetha koonyana bakaSirayeli, uthi kubo, Xa nithe nafika ezweni endininika lona, elo lizwe liya kugcina isabatha kuYehova. Iminyaka emithandathu uya kulihlwayela intsimi yakho, yaye iminyaka emithandathu uya kusithena isidiliya sakho, uhlanganise neziqhamo zaso; ke ngonyaka wesixhenxe kuya kubakho isabatha yokuphumla kulo ilizwe, isabatha kaYehova; uze ungalihlwayeli intsimi yakho, ungasitheni nesidiliya sakho. Oko kuhlumayo ngokwako kwisivuno sakho uze ungakuvuni, ungawaqokeleli neediliya zomdiliya wakho ongathenwanga; kuba ngumnyaka wokuphumla kulo ilizwe. Levitikus 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.

> Khumbula umhla wesabatha, ukuwugcina ungcwele. Iintsuku ezintandathu uya kusebenza, uwenze wonke umsebenzi wakho; kodwa umhla wesixhenxe yisabatha kaYehova uThixo wakho; ngawo akuyi kwenza nawuphi na umsebenzi, wena, nonyana wakho, nentombi yakho, nomkhonzi wakho, nesicakakazi sakho, neenkomo zakho, nomphambukeli wakho ophakathi kwamasango akho; kuba ngeentsuku ezintandathu uYehova wenza amazulu nehlabathi, nolwandle, nezinto zonke ezikulo, waza waphumla ngomhla wesixhenxe; ngenxa yoko uYehova wawusikelela umhla wesabatha, wawungcwalisa. Eksodus 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”.

Ngokudibeneyo le miyalelo mibini yesabatha ichaza umxholo weLevitikus amashumi amabini anesihlanu namashumi amabini anesithandathu. Xa idityaniswe kunye, umgca phezu komgca, ingqina ukuba “iintsuku ezintandathu uya kusebenza, wenze wonke umsebenzi wakho,” nokuba “iminyaka emithandathu uya kuyihlwayela intsimi yakho, neminyaka emithandathu uya kuyithena isidiliya sakho, uqokelele neziqhamo zaso.” “Kodwa umhla wesixhenxe yiSabatha kaYehova uThixo wakho,” yaye “unyaka wesixhenxe uya kuba sisabatha sokuphumla komhlaba, isabatha kuYehova”.

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.

Omabini la magama aguqulelwa ngokuthi “owesixhenxe,” kuwo nawuphi na wemithetho yesabatha, nokuba sisabatha sabantu okanye sisabatha somhlaba, ngawo laa gama linye lesiHebhere eliguqulelwa ngokuthi “izihlandlo ezisixhenxe” kwisahluko samashumi amabini anesithandathu seLevitikus. Umongo wezahluko zamashumi amabini anesihlanu nezamashumi amabini anesithandathu zeLevitikus umiswe ngaphakathi komgaqo wobuprofeti wokuba usuku lumele unyaka kwisiprofeto seBhayibhile. Okubaluleke ngokunjalo ngumgaqo wobuprofeti wokukhankanywa kokuqala.

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.

Into yokuqala ekhankanyiweyo kwezi zahluko zimbini ngumgaqo wosuku olulingana nonyaka. UWilliam Miller wakhokelwa nguGabriyeli nezinye iingelosi ukuba aqonde “amaxesha asixhenxe” akuLevitikus njengomfuziselo weminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini, yaye oku kuyavumelana ngokupheleleyo nomxholo wezo zahluko, ongumgaqo wosuku olulingana nonyaka, obekwe phambili kwiivesi ezintlanu zokuqala zesahluko samashumi amabini anesihlanu.

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.

Xa umbhali weeNcwadi zeziKronike wachaza isizathu sokuba iBhabhiloni livunyelwe ukuthimba ubukumkani basemazantsi bakwaYuda, wathi kwakungenxa yokuba ilizwe livunyelwe ukuba lonwabele ukuphumla kwalo kwesabatha. Ekuphela kwendawo enye eLizwini likaThixo echaza ilizwe lonwabela ukuphumla ifumaneka kwizahluko zamashumi amabini anesihlanu nezamashumi amabini anesithandathu zeLevitikus. Iminyaka engamashumi asixhenxe iBhabhiloni eyalawula ngayo njengobukumkani bokuqala besiprofeto seBhayibhile ayibonisi kuphela iminyaka engumfuziselo irhamncwa lasemhlabeni elaliya kulawula ngayo njengobukumkani besithandathu besiprofeto seBhayibhile, kodwa loo minyaka ingamashumi asixhenxe ikwayimbhekiso ethe ngqo “kumaxesha asixhenxe” esiqalekiso sikaMoses.

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.

Xa siqalisa ukufunda iziprofeto ezimelwe kwizahluko ezintandathu zokuqala zikaDaniyeli, kubalulekile ukwazi ukuba isiqalekiso “samaxesha asixhenxe,” kwanomhlathalelo “wamaxesha asixhenxe,” siyinxalenye yesinye ngasinye kwezo zahluko.

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.

Kukwabalulekile kananjalo ukukhumbula ukuba umjikelo wemijikelo esixhenxe yeminyaka esixhenxe uphawulwa ngokuvuthelwa kwexilongo lejubhile ngomhla weshumi wenyanga yesixhenxe, ongumhla woXolelaniso. Le nyaniso ibophelela “amaxesha asixhenxe” ndawonye neentsuku ezingamawaka amabini anamakhulu amathathu zikaDaniyeli isahluko sesibhozo, nomqolo weshumi elinesine. Kukwabalulekile kananjalo ukukhumbula ukuba unyaka wesiprofeto uneentsuku ezingamakhulu amathathu anamashumi amathandathu, yaye ukuba udibanisa ndawonye iintsuku ezingamakhulu amathathu anamashumi amathandathu, ngokuphindaphindiweyo, ngenxa “yamaxesha asixhenxe,” oko kulingana neentsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini.

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.

Xa uDaniyeli waqonda ngeencwadi inani leminyaka uYeremiya awayeyichazile, waqalisa umthandazo ojongana nayo yonke inkalo yempendulo yenguquko echongiweyo njengeyimfuneko, ukuba abantu bakaThixo bakhe bavuke baqonde inyaniso yokuba bangabathinjwa ezweni lotshaba. Ekupheleni komthandazo kaDaniyeli weLevitikus 26, uGabriyeli wabonakala ukuze anike uDaniyeli ukuqonda ngombono awayewu “vile”, umbono weentsuku ezingamawaka amabini anamakhulu amathathu. UGabriyeli waqalisa ngokwazisa uDaniyeli ukuba iiveki ezingamashumi asixhenxe “zimiselwe” abantu bakaDaniyeli.

> 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.

> Iiveki ezingamashumi asixhenxe zimiselwe phezu kwabantu bakowenu naphezu kwesixeko sakowenu esingcwele, ukuze kugqitywe ukreqo, kupheliswe izono, kwenziwe uxolelaniso ngobugwenxa, kuziswe ubulungisa obungunaphakade, kutywinwe umbono nesiprofeto, kuze kuthanjiswe Oyena Ungcwele. Daniyeli 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.

Igama eliguqulelwe ngokuthi “limiselwe” kulo mhlathi lithetha ukuthi “linqunyulwe”, yaye ngoko lithetha ukuba iiveki ezingamashumi asixhenxe zaziza kunqunyulwa kwiintsuku ezingamawaka amabini anamakhulu amathathu. Ukuqalela kummiselo wesithathu ngowama-457 BC, abantu bakaDaniyeli babeza kuba neeveki zesiprofeto ezingamashumi asixhenxe zexesha loviwo. Iiveki zesiprofeto ezingamashumi asixhenxe zilingana neminyaka engamakhulu amane anamashumi alithoba. Emva kweminyaka engamakhulu amane anamashumi alithoba emva kommniselo wesithathu, uSirayeli wamandulo wayeya kumgibisela ngamatye uStefano ngonyaka wama-34, yaye babeza kwahlulwa ngokupheleleyo kuThixo.

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.

Ukuthinjwa okwandulela imimiselo emithathu, echaza indawo yokuqala yeminyaka engamakhulu amane anamashumi alithoba yexesha lovavanyo, kwakuyiminyaka engamashumi asixhenxe. Loo minyaka ingamashumi asixhenxe yayenzelwe ukuvumela ilizwe ukuba lonwabele ukuphumla kweesabatha elathi uSirayeli wamandulo akazange akuzalisekise. Iminyaka engamashumi asixhenxe yokuphumla kweesabatha yelizwe, yaziswa ngenxa yeminyaka engamakhulu amane anamashumi alithoba (okanye iiveki ezingamashumi asixhenxe zeminyaka) yokuvukela isifungo sikaMoses.

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.

Iminyaka engamakhulu amane anamashumi alithoba yokuvukela umnqophiso weLevitikus amashumi amabini anesihlanu, yavelisa iminyaka engamashumi asixhenxe yobuthinjwa ukuze ilizwe lonwabele ukuphumla kwalo. Iminyaka engamashumi asixhenxe yobuthinjwa yakhokelela kwimimiselo emithathu, eyaphawula eminye iminyaka engamakhulu amane anamashumi alithoba yexesha lovavanyo kuSirayeli wamandulo. Ngoko sibona amaxesha amabini ovavanyo, ngalinye lineeminyaka ezingamakhulu amane anamashumi alithoba. Le mimiselo mithathu ifuzisela izigidimi zeengelosi ezintathu, esokuqala sazo safika ngo-1798, ekupheleni komsindo wokuqala “wezihlandlo ezisixhenxe” nxamnye nobukumkani basemntla. Ingelosi yesithathu yafika emva kweminyaka engamawaka amabini anamakhulu amathathu ukusuka kummiselo wesithathu ngomhla wama-22 ku-Oktobha, 1844, oko kukukuba kulapho “isiphelo sokugqibela somsindo” safikayo khona.

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.

Ngexesha leminyaka engamashumi amane anesithandathu phakathi kokuphela kwengqumbo yokuqala nokuphela kwengqumbo yokugqibela uYesu wabeka isiseko setempile yamaMillerite, yaye ilitye lesiseko lalingo-“maxesha asixhenxe.” Elo litye lalimele ukuba libe lilitye lesiseko (okanye kungenjalo ilitye lokukhubekisa) kubuAdventism ekuqaleni, yaye libe lilitye lentloko nelitye lokugqibezela (okanye kungenjalo ilitye lengcwaba) kubuAdventism ekupheleni. Imithetho emithathu emele ukufika kwemiyalezo yeengelosi ezintathu kwimbali ka-1798 ukuya ku-1844, ikwamela nezahluko ezithathu zokuqala zencwadi kaDaniyeli.

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

Siya kuqalisa ukuqwalasela izahluko ezintandathu zokuqala kwinqaku elilandelayo.

> “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.

> “Xa iincwadi zikaDaniyeli neSityhilelo ziqondwa bhetele, amakholwa aya kuba namava enkolo ahluke ngokupheleleyo... Inye into eya kuqondwa ngokuqinisekileyo ekufundweni kweSityhilelo—yokuba unxibelelwano phakathi koThixo nabantu baKhe lusondele yaye luqinisekile.” The Faith I Live By, 345.

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