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# The Book of Daniel - Number Five

Ìwé Dáníẹ́lì – Nọ́mbà Karùn-ún

Seventy Years

Ọdún Àádọ́rin

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.

Jehoiakimu ni ẹni àkọ́kọ́ nínú àwọn ọba mẹ́ta ìkẹyìn Juda, àti nígbà tí àwọn ará Bábílónì ṣẹ́gun rẹ̀ ni ọdún àádọ́rin ìrùsì fún ìjọba gúúsù bẹ̀rẹ̀. Àwọn ọdún àádọ́rin wọ̀nyí ń fi àkókò náà hàn tí Bábílónì, ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì, yóò fi jọba. Nínú Isaiah orí kẹtàlélógún, a óò gbàgbé alágbèrè Taya fún ọdún àádọ́rin àfihàn, tí a fi ìsọtẹ́lẹ̀ sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ọjọ́ ọba kan. Nínú àsọtẹ́lẹ̀ Bíbélì, ọba jẹ́ ìjọba kan, àti àwọn ọjọ́ ti ìjọba kan ṣoṣo nínú àsọtẹ́lẹ̀ Bíbélì tí ó tó ọdún àádọ́rin ni Bábílónì.

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.

Ní àkókò ìtàn yẹn, a ó gbàgbé àgbèrè Tírè, ẹni tí ó dúró fún ìṣọ́ọ̀ṣì papacy. Ní òpin àádọ́rin ọdún àmì-ẹ̀rí náà, a ó rántí rẹ̀, yóò sì jáde lọ ṣe àgbèrè pẹ̀lú gbogbo àwọn ìjọba ayé. Àgbèrè ti ẹ̀mí jẹ́ ìbáṣepọ̀ àìlófin tí ó jẹ́ àpapọ̀ ìjọ àti ìpínlẹ̀. Ní òpin àádọ́rin ọdún àmì-ẹ̀rí náà, ìṣọ́ọ̀ṣì papacy yóò wọ inú ìbáṣepọ̀ pẹ̀lú Àjọ Àwọn Orílẹ̀-Èdè, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ gbogbo àwọn ọba tí àgbèrè Tírè bá ṣe àgbèrè pẹ̀lú ní òpin àádọ́rin ọdún àmì-ẹ̀rí náà. Ìjọba tí ń ṣàkóso ní àkókò àádọ́rin ọdún àmì-ẹ̀rí náà ni Orílẹ̀-Èdè Amẹ́ríkà, ẹranko ayé tí ó ní ìwo méjì.

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.

Dáníẹ́lì orí kìíní títí dé karùn-ún ṣàlàyé ìtàn ọdún àádọ́rin Bábílónì, nítorí náà àwọn orí wọ̀nyí ń ṣojú ìtàn àwọn ìwo méjèèjì ti ẹranko ayé. Orí kẹrin àti karùn-ún ń tọ́ka sí ọba àkọ́kọ́ àti ọba ìkẹyìn Bábílónì, àti pé papọ̀, àwọn orí méjèèjì wọ̀nyí ń tọ́ka sí ìtàn ẹranko ayé àti àwọn ìwo rẹ̀ méjèèjì. Ìdájọ́ àwọn ìwo méjèèjì náà, àti ti ẹranko ayé fúnra rẹ̀, ni a ṣojú rẹ̀ nípa ìdájọ́ ọba àkọ́kọ́ àti ọba ìkẹyìn. Ìdájọ́ Nebukadinésárì jẹ́ ì lékúrò fún “àkókò méje,” nígbà tí ó ń gbé bí ẹranko igbó fún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọjọ́ lórí koríko àti ìrì. Ìdájọ́ Bélṣásárì ni a kọ sórí ògiri, a sì fi í dọ́gba pẹ̀lú nọ́mbà ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún, nípa bẹ́ẹ̀ ń fi hàn pé ìdájọ́ ẹranko ayé àti àwọn ìwo rẹ̀ méjèèjì ni a ṣojú rẹ̀ nípa “àkókò méje” ti Lefitíkù mẹ́rìndínlọ́gbọ̀n. Èyí dá lórí ẹ̀rí àwọn ọba méjì, àwọn ẹlẹ́rìí méjèèjì náà sì ń ṣojú àkọ́kọ́ àti ìkẹyìn.

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.

“Ìgbà méje” ni òkúta ìkọ̀sẹ̀ fún Adventism, nítorí náà a kò lè mọ̀ ọ́n, bí ó tilẹ̀ jẹ́ pé ó wà níbẹ̀ ní kedere—fún àwọn tí ó fẹ́ rí i. Ó jẹ́ ààmì ìdájọ́ orílẹ̀-èdè náà (Bábílónì) tí ó jọba fún ọdún mẹ́ẹ̀ẹ́dógún-lẹ́ẹ̀ẹ́dọ́gbọ̀n, àti ààmì ìdájọ́ fún ìjọba tí ń jọba fún ọdún àpẹẹrẹ mẹ́ẹ̀ẹ́dógún-lẹ́ẹ̀ẹ́dọ́gbọ̀n. Nígbà tí William Miller gbé ìmọ̀ rẹ̀ kalẹ̀ nípa “ìgbà méje” inú Lefitiku ogún-ún-ọdún mẹ́fà, ó lo ẹgbẹ̀rún méjì ọ̀ọ́dún márùn-ún àti ogún ọjọ́ Nebukadinésárì tí ó gbé gẹ́gẹ́ bí ẹranko nínú Dáníẹ́lì orí kẹrin gẹ́gẹ́ bí ọ̀kan lára àwọn ẹlẹ́rìí àsọtẹ́lẹ̀ láti fi gbé “ìgbà méje” Lefitiku ogún-ún-ọdún mẹ́fà ró. “Ìgbà méje” náà ni òkúta ìpìlẹ̀ àti òkúta òkè pẹ̀lú nínú Sekaráyà orí kẹrin. Jésù, Sister White, Isaiah àti Peteru sọ ọ́ di òkúta tí ó di orí igun ilé. Ó jẹ́ ẹ̀kọ́ tí ń dé adé nínú àsọtẹ́lẹ̀ Bíbélì, bí ó tilẹ̀ jẹ́ pé ní ìpilẹ̀ rẹ̀ a kò fi ojú rí i láàárín àwọn tí ń jẹ́wọ́ pé àwọn ni àwọn ojiṣẹ́ angẹli kẹta.

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.

Bí a ṣe ń bẹ̀rẹ̀ sí í ronú lórí àwọn orí mẹ́fà àkọ́kọ́ ti ìwé Dáníẹ́lì, ó ṣe pàtàkì láti mọ̀ pé láti ìbẹ̀rẹ̀ pátápátá ni a ti fi “àwọn àkókò méje” náà hàn gbangba. Nígbà tí Bábílónì ṣẹ́gun Jehoiakimu, ìgbèkùn ọdún ãdọ́rin bẹ̀rẹ̀. Ìwé Kíróníkà ṣàlàyé ìdí tí a fi kó wọn lọ sí ìgbèkùn fún ọdún ãdọ́rin.

> 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.

> Sedekiah jẹ́ ọmọ ọdún mọ́kànlélógún nígbà tí ó bẹ̀rẹ̀ sí í jọba, ó sì jọba ọdún mọ́kànlá ní Jerusalẹmu. Ó sì ṣe èyí tí ó burú ní ojú Olúwa Ọlọ́run rẹ̀, kò sì rẹ ara rẹ̀ sílẹ̀ níwájú Jeremiah wolii, ẹni tí ó ń sọ̀rọ̀ láti ẹnu Olúwa. Ó sì tún ṣọ̀tẹ̀ sí ọba Nebukadnessari, ẹni tí ó ti mú un búra ní orúkọ Ọlọ́run; ṣùgbọ́n ó le ọrùn rẹ̀, ó sì mú ọkàn rẹ̀ le, kí ó má bàa yí padà sọ́dọ̀ Olúwa Ọlọ́run Israeli. Pẹ̀lúpẹ̀lú, gbogbo àwọn olórí àlùfáà àti àwọn ènìyàn ṣẹ̀ pọ̀ gidigidi gẹ́gẹ́ bí gbogbo àwọn ohun ìríra àwọn aláìlẹ́sìn; wọ́n sì ba ilé Olúwa jẹ́, èyí tí ó ti sọ di mímọ́ ní Jerusalẹmu. Olúwa Ọlọ́run àwọn baba wọn sì ránṣẹ́ sí wọn nípasẹ̀ àwọn ìránṣẹ́ rẹ̀, ní jíjìnde ní kùtùkùtù, ní fífiranṣẹ́; nítorí pé ó ṣàánú fún àwọn ènìyàn rẹ̀ àti fún ibùgbé rẹ̀. Ṣùgbọ́n wọ́n fi àwọn ìránṣẹ́ Ọlọ́run ṣe ẹlẹ́yà, wọ́n sì kẹ́gàn ọ̀rọ̀ rẹ̀, wọ́n sì ṣe àwọn wolii rẹ̀ ní ibi, títí ìbínú Olúwa fi dìde sí àwọn ènìyàn rẹ̀, títí kò fi sí ìwòsàn mọ́. Nítorí náà ó mú ọba àwọn ara Kaldia wá sórí wọn, ẹni tí ó fi idà pa àwọn ọ̀dọ́mọkùnrin wọn nínú ilé ibi mímọ́ wọn, tí kò sì ṣàánú fún ọ̀dọ́mọkùnrin tàbí wúńdíá, àgbàlagbà tàbí ẹni tí ó tẹ̀ nítorí ọjọ́ ogbó: ó fi gbogbo wọn lé e lọ́wọ́. Gbogbo ohun èlò ilé Ọlọ́run pẹ̀lú, èyí ńlá àti èyí kékeré, àti àwọn ìṣúra ilé Olúwa, àti àwọn ìṣúra ọba àti ti àwọn ọmọ-aládé rẹ̀; gbogbo wọ̀nyí ni ó mú lọ sí Babiloni. Wọ́n sì sun ilé Ọlọ́run, wọ́n wó odi Jerusalẹmu lulẹ̀, wọ́n sì fi iná sun gbogbo àwọn ààfin inú rẹ̀, wọ́n sì pa gbogbo ohun èlò rẹ̀ tí ó dára run. Àwọn tí ó sì yè kúrò lọ́wọ́ idà ni ó kó lọ sí Babiloni; níbẹ̀ ni wọ́n ti jẹ́ ìránṣẹ́ fún un àti fún àwọn ọmọ rẹ̀ títí di ìjọba ilẹ̀ Persia: láti mú ọ̀rọ̀ Olúwa ṣẹ nípasẹ̀ ẹnu Jeremiah, títí ilẹ̀ náà fi gbádùn àwọn ọjọ́ ìsinmi rẹ̀: nítorí ní gbogbo àkókò tí ó fi wà ní ahoro ni ó pa ìsinmi mọ́, láti mú ọdún àádọ́rin ṣẹ. Ní ọdún kìn-ín-ní ti Kírúsì ọba Persia, kí ọ̀rọ̀ Olúwa tí a ti sọ nípasẹ̀ ẹnu Jeremiah lè ṣẹ, Olúwa ru ẹ̀mí Kírúsì ọba Persia sókè, tí ó fi ṣe ìkéde káàkiri gbogbo ìjọba rẹ̀, tí ó sì tún fi í sínú ìkọ̀wé, pé, Báyìí ni Kírúsì ọba Persia wí, Gbogbo àwọn ìjọba ayé ni Olúwa Ọlọ́run ọ̀run ti fi fún mi; ó sì ti pàṣẹ fún mi láti kọ́ ilé kan fún un ní Jerusalẹmu, èyí tí ó wà ní Juda. Ta ni ó wà láàárín yín nínú gbogbo àwọn ènìyàn rẹ̀? Kí Olúwa Ọlọ́run rẹ̀ bá a wà, kí ó sì gòkè lọ. 2 Kronika 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.

Àádọ́rin ọdún ní ìsìnrú ni a yàn láti mú ọ̀rọ̀ Jeremiah ṣẹ, pé, “títí ilẹ̀ náà yóò fi gbádùn àwọn sábáàtì rẹ̀; ní gbogbo ìgbà tí ó wà ní ahoro, ó pa sábáàtì mọ́.” Ọ̀nà kan ṣoṣo ni ó wà nínú Ọ̀rọ̀ Ọlọ́run, yàtọ̀ sí ẹsẹ̀ inú Kíróníkà tí a ń tọ́ka sí, tí ó mẹ́nu kàn ilẹ̀ náà gẹ́gẹ́ bí ẹni tí ń “gbádùn” àwọn sábáàtì rẹ̀. Ìpín náà wà nínú Lefitiku orí kẹ́ẹ̀ẹ́dógún àti kẹfàdínlọ́gbọ̀n. Orí kẹ́ẹ̀ẹ́dógún fúnni ní ìtọ́nisọ́nà nípa bí a ṣe gbọdọ̀ jẹ́ kí ilẹ̀ náà gbádùn ìsinmi sábáàtì rẹ̀, orí kẹfàdínlọ́gbọ̀n sì ṣàlàyé ègún “ìgbà méje” bí a kò bá tẹ̀lé àwọn ìtọ́nisọ́nà májẹ̀mú wọ̀nyí.

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.

Ìpínlẹ̀ ayanmọ́ Jehoiakim jẹ́ àmì ìbẹ̀rẹ̀ ìkólọ́ tí ó jẹ́ apá kan nínú ohun tí Danieli pè ní “èpè” àti “ìbúra” Mose nínú orí kẹ́sàn-án. Danieli lóye èpè “àkókò méje,” nítorí ó jẹ́rìí nínú orí kẹ́sàn-án pé, nípasẹ̀ ìkẹ́kọ̀ọ́ rẹ̀ nípa àsọtẹ́lẹ̀ ọdún àádọ́rin Jeremiah, ni ó fi lóye iye ọdún tí àwọn ènìyàn Ọlọ́run yóò fi wà ní ìrùsókè ní Babeli.

> 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.

> Ní ọdún kìíní ìjọba rẹ̀, èmi Dáníẹ́lì fi inú àwọn ìwé mọ iye ọdún náà, nípa èyí tí ọ̀rọ̀ Olúwa fi tọ Jeremáyà wòlíì wá, pé yóò mú ọdún àádọ́rin ṣẹ nípa ìparun Jerúsálẹ́mù. Dáníẹ́lì 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.

Dáníẹ́lì lóye àwọn ọdún àádọ́rin náà “nípa àwọn ìwé,” kì í ṣe ìwé Jeremiah nìkan. Ìwé mìíràn tí ó lóye ni àwọn ìkọ̀wé Mósè, nítorí nínú àdúrà rẹ̀ ó fi hàn pé “èpè” àwọn ọdún àádọ́rin ìrèkúṣù náà ni “ìbúra” Mósè. Ọ̀rọ̀ náà nínú Dáníẹ́lì orí kẹsàn-án, tí a túmọ̀ sí “ìbúra,” ni ọ̀rọ̀ kan náà tí a tún túmọ̀ sí “ìgbà méje” nínú Lefitiku mẹ́rìndínlógún. Ìgbèkùn Júdà ní Bábílónì fún ọdún àádọ́rin jẹ́ ìmúṣẹ èpè “ìgbà méje” náà, láìka ohunkóhun tí ẹlẹ́kọ̀ọ́ ẹ̀sìn òde-òní èyíkéyìí lè jiyàn. Ó hàn gbangba bí ọ̀sán gangan, ṣùgbọ́n kì í ṣe bí kò ṣe fún ẹni tí ó bá fẹ́ láti rí i.

> 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.

> Oluwa si ba Mose sọ̀rọ̀ lórí òkè Sinai, wí pé, Sọ fún àwọn ọmọ Israẹli, kí o sì wí fún wọn pé, Nígbà tí ẹ bá wọ ilẹ̀ tí mo fi fún yín, nígbà náà ni ilẹ̀ náà yóò sin ìsinmi ọjọ́ ìsimi fún Oluwa. Ọdún mẹ́fà ni ìwọ yóò máa gbin oko rẹ, ọdún mẹ́fà sì ni ìwọ yóò máa gé àjàrà ọgbà àjàrà rẹ, kí o sì kó èso rẹ̀ jọ; ṣùgbọ́n ní ọdún keje yóò jẹ́ ọjọ́ ìsimi ìsinmi fún ilẹ̀ náà, ọjọ́ ìsimi fún Oluwa: ìwọ kò gbọdọ̀ gbin oko rẹ, bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ gé ọgbà àjàrà rẹ. Èyí tí ó bá hù ní ti ara rẹ̀ láti inú ìkórè rẹ kò gbọdọ̀ ká; bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ kó èso àjàrà àjàrà rẹ tí a kò gé jọ: nítorí pé ọdún ìsinmi ni fún ilẹ̀ náà. Ìsinmi ọjọ́ ìsimi ilẹ̀ náà yóò sì jẹ́ oúnjẹ fún yín; fún ìwọ, àti fún ọmọ-ọ̀dọ̀ rẹ ọkùnrin, àti fún ọmọ-ọ̀dọ̀ rẹ obìnrin, àti fún alágbàṣe rẹ, àti fún àlejò rẹ tí ń gbé pẹ̀lú rẹ, àti fún ẹran ọ̀sìn rẹ, àti fún ẹranko tí ó wà ní ilẹ̀ rẹ; gbogbo èso rẹ̀ yóò jẹ́ oúnjẹ. Ìwọ yóò sì ka ọjọ́ ìsimi ọdún méje fún ara rẹ, ìgbà méje ọdún méje; àkókò ọjọ́ ìsimi ọdún méje náà yóò sì jẹ́ fún ọ ní ọdún mọ́kàndínláàádọ́ta. Nígbà náà ni ìwọ yóò mú kí a fọn ìpè ayẹyẹ ọdún ìdásílẹ̀ ní ọjọ́ kẹwàá oṣù keje; ní ọjọ́ ètùtù ni ẹ ó mú kí a fọn ìpè náà ká gbogbo ilẹ̀ yín. Lefitiku 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.

Ó ṣe pàtàkì láti rí i pé, nínú àwọn ìtọ́nisọ́nà nípa jíjẹ́ kí ilẹ̀ sinmi, àwọn ìyíká méje ti ọdún mẹ́fà fífi ilẹ̀ ṣiṣẹ́ àti ọdún kan fífi ilẹ̀ sinmi ń bá a lọ títí dé ọdún kọkàndínláàádọ́ta, nígbà tí jubilei kan yóò wà láti fi hàn pé ìmúṣẹ̀ àwọn ìyíká méje ti ọdún méje ti pé. Kókó pàtàkì tí a gbọ́dọ̀ rí ni pé fífọ ìpè jubilei náà ni yóò ṣẹlẹ̀ ní Ọjọ́ Ètùtù, nípa bẹ́ẹ̀ sí fi hàn pé nígbà tí Ọjọ́ Ètùtù àpẹẹrẹ-àìmọ̀rẹ̀rẹ̀ bẹ̀rẹ̀ ní October 22, 1844, ìpè jubilei tí ó dúró fún ìyíká “ìgbà méje” ni a ní láti fọ nígbà náà. “Ìgbà méje” tí ó bẹ̀rẹ̀ nígbà tí a kó Manase lọ sí Babiloni ní 677 BC, dúró fún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún méjìlélógún ọdún tí ó parí ní Ọjọ́ Ètùtù àpẹẹrẹ-àìmọ̀rẹ̀rẹ̀. Àwọn tí kò fẹ́ rí nìkan ni yóò ṣàìrí ìsopọ̀ náà. Ìyíká “ìgbà méje,” ní ìsopọ̀ pẹ̀lú ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún.

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.

Ó tún ṣe pàtàkì láti rí i pé nínú àwọn ìlànà májẹ̀mú tí ó wà nínú ẹsẹ̀ mẹ́sàn-án àkọ́kọ́ ti Lefitiku ogún-dín-lógún ni àpèjúwe tí ó jinlẹ̀ jùlọ ti ìlànà ọjọ́ kan-fún-ọdún kan nínú Ọ̀rọ̀ Ọlọ́run wà. Àwo àwọn àròsọ tí àwọn onímọ̀ ẹ̀sìn ń ju síta láti pa agbo ẹran mọ́ ní ìmúra pọ̀ pẹ̀lú wáìnì Babeli ni pé ìdájọ́ “ìgbà méje” nínú orí kẹrìndínlọ́gbọ̀n jẹ́ òye tí kò tọ́ nípa ìtumọ̀ èdè Heberu ti ọ̀rọ̀ tí a túmọ̀ sí “ìgbà méje.” Ìjiyàn náà kì í ṣe òtítọ́. Ìtumọ̀ èdè Heberu ti ọ̀rọ̀ náà ní pípé, nínú ìtumọ̀ rẹ̀ gan-an, ìdáláre fún lílo rẹ̀ ní ọ̀nà ìṣirò, ṣùgbọ́n ìjiyàn aláìpé wọn, tí wọ́n ń fi ìpìlẹ̀ àṣìṣe kan tí ó da lórí ohun tí wọ́n ti kéde ara wọn sí gẹ́gẹ́ bí amòye nínú gírámà Heberu gbé ró, kì í ṣe nǹkan mìíràn bí kò ṣe ìjiyàn ìdaríjì.

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.

Ìdájọ́ tí a ṣàfihàn gẹ́gẹ́ bí “àkókò méje” nínú orí kẹrìndínlọ́gbọ̀n, ni a mọ̀ nípasẹ̀ àyíká ọ̀rọ̀ ìpín náà, kì í ṣe nípasẹ̀ bí àwọn onímọ̀ ẹ̀kọ́ Ọlọ́run òde òní kan ṣe ń yi èdè Hébérù padà nípa fífi agbára mú un. William Miller dá ìpinnu rẹ̀ sílẹ̀ láì tọ́ka rárá sí èdè Hébérù, ìmísí sì fọwọ́ sí ìmòye rẹ̀ gẹ́gẹ́ bí ohun tí ó tọ́. Àwọn áńgẹ́lì tọ́ ìmòye rẹ̀ sọ́nà ní ìpìlẹ̀ àyíká ọ̀rọ̀ orí náà níbi tí ìdájọ́ “àkókò méje” wà, kì í ṣe lórí èdè Hébérù.

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.

Àyíká orí kẹ́ẹ̀ẹ́dógún ni ibí tí a ti ṣe ìtọ́kasí àwọn ìlànà májẹ̀mú náà, lẹ́yìn náà orí kẹ́rìndínlọ́gbọ̀n sì fi ìbùkún ìlérí hàn fún pípa àwọn ìtọ́nisọ́nà májẹ̀mú wọ̀nyẹn mọ́; lẹ́yìn èyí, ó sì tún ṣe ìdánimọ̀ ohun tí Dáníẹ́lì pè ní “ègún Mose” nítorí àìgbọràn sí àwọn ìtọ́nisọ́nà wọ̀nyẹn.

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.

Àkópọ̀ ọ̀rọ̀ náà ni kókó-ẹ̀kọ́ nípa ìlànà ọjọ́ kan dípò ọdún kan nínú àsọtẹ́lẹ̀ Bíbélì. Àwọn ẹsẹ̀ ìbẹ̀rẹ̀ wọ̀nyẹn nínú Lefitiku ogún-dín-lọ́gbọ̀n fi hàn pé nínú àsọtẹ́lẹ̀ Bíbélì, ọjọ́ kan ń ṣojú ọdún kan. Nínú ìwé Ẹ́kísódù, Mósè fi hàn gbangba ìbáṣepọ̀ tó wà láàárín ìsinmi Sábáàtì ọjọ́ keje fún ènìyàn àti ẹranko, àti ìsinmi Sábáàtì ọdún keje fún ilẹ̀.

> 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.

> Ọdún mẹ́fà ni ìwọ yóò máa gbin ilẹ̀ rẹ, ìwọ yóò sì kó èso rẹ̀ jọ; ṣùgbọ́n ní ọdún keje ìwọ yóò jẹ́ kí ó sinmi, kí o sì fi í sílẹ̀ ní ìdákẹ́jẹ; kí àwọn tálákà nínú àwọn ènìyàn rẹ lè jẹ nínú rẹ̀; ohun tí wọ́n bá sì fi sílẹ̀, àwọn ẹranko igbó ni yóò jẹ ẹ́. Bákan náà ni ìwọ yóò ṣe sí ọgbà àjàrà rẹ, àti sí ọgbà òlífì rẹ. Ọjọ́ mẹ́fà ni ìwọ yóò máa ṣe iṣẹ́ rẹ, ṣùgbọ́n ní ọjọ́ keje ìwọ yóò sinmi; kí màlúù rẹ àti kẹ́tẹ́kẹ́tẹ́ rẹ lè sinmi, kí ọmọ ìránṣẹ́bìnrin rẹ, àti àjèjì, lè túbọ̀ lára. Eksodu 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.

Nínú àwọn ẹsẹ̀ mẹ́ta wọ̀nyẹn ni a ti lè mọ̀ pé ọjọ́ ìsinmi kan fún ènìyàn àti ẹranko, dọ́gba pẹ̀lú ọdún ìsinmi kan fún ilẹ̀. Nínú Lefitiku orí kẹẹ́ẹ̀dógún, nínú ẹsẹ̀ márùn-ún àkọ́kọ́, a rí ìtọ́nisọ́nà gírámà kan náà pátápátá gẹ́gẹ́ bí àṣẹ ọjọ́ ìsinmi tí ó wà nínú Eksodu orí ogún, ẹsẹ̀ kẹjọ sí kọkànlá.

> 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.

> Oluwa sì sọ fún Mósè lórí òkè Sínáì pé, Sọ fún àwọn ọmọ Israẹli, kí o sì wí fún wọn pé, Nígbà tí ẹ bá wọ ilẹ̀ tí mo fi fún yín, nígbà náà ni ilẹ̀ náà yóò pa sábàtì fún Oluwa. Ọdún mẹ́fà ni ìwọ yóò máa gbin oko rẹ, ọdún mẹ́fà sì ni ìwọ yóò máa gé àjàrà ọgbà àjàrà rẹ, kí o sì kó èso rẹ̀ jọ; ṣùgbọ́n ní ọdún keje ni yóò jẹ́ sábàtì ìsinmi fún ilẹ̀ náà, sábàtì fún Oluwa: ìwọ kì yóò gbin oko rẹ, bẹ́ẹ̀ ni ìwọ kì yóò gé àjàrà ọgbà àjàrà rẹ. Èyí tí yóò hù láìsí àfọwọ́ṣe láti inú ìkórè rẹ kì yóò jẹ́ ohun tí ìwọ yóò ká; bẹ́ẹ̀ ni ìwọ kì yóò kó àjàrà àjàrà rẹ tí a kò gé jọ: nítorí ọdún ìsinmi ni fún ilẹ̀ náà. Lefitiku 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.

> Rántí ọjọ́ ìsinmi náà, kí o lè sọ ọ́ di mímọ́. Ọjọ́ mẹ́fà ni ìwọ yóò ṣiṣẹ́, kí o sì ṣe gbogbo iṣẹ́ rẹ: ṣùgbọ́n ọjọ́ keje ni ọjọ́ ìsinmi Olúwa Ọlọ́run rẹ: nínú rẹ̀ ni ìwọ kì yóò ṣe iṣẹ́ kankan, ìwọ, tàbí ọmọkùnrin rẹ, tàbí ọmọbìnrin rẹ, ìránṣẹ́kùnrin rẹ, tàbí ìránṣẹ́bìnrin rẹ, tàbí ẹran ọ̀sìn rẹ, tàbí àjèjì rẹ tí ó wà láàárín ẹnu-ọ̀nà rẹ: nítorí ní ọjọ́ mẹ́fà ni Olúwa dá ọ̀run àti ayé, òkun, àti gbogbo ohun tí ó wà nínú wọn, ó sì sinmi ní ọjọ́ keje: nítorí náà ni Olúwa bùkún ọjọ́ ìsinmi náà, ó sì yà á sọ́tọ̀. Eksodu 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”.

Papọ̀, àwọn àṣẹ méjèèjì nípa ọjọ́ ìsinmi ń fi àyíká Lefitiku ogún-dín-lọ́gbọ̀n àti mẹ́rìndínlọ́gbọ̀n hàn. Nígbà tí a bá mú wọn jọ ìlà lórí ìlà, wọ́n ń jẹ́rìí pé “ọjọ́ mẹ́fà ni ìwọ yóò ṣiṣẹ́, kí o sì ṣe gbogbo iṣẹ́ rẹ,” àti pé “ọdún mẹ́fà ni ìwọ yóò máa fún oko rẹ ní irúgbìn, àti ọdún mẹ́fà ni ìwọ yóò máa gé àjàrà ọgbà àjàrà rẹ, kí o sì kó èso rẹ̀ jọ.” “Ṣùgbọ́n ọjọ́ keje ni ọjọ́ ìsinmi Olúwa Ọlọ́run rẹ,” àti pé “ọdún keje yóò jẹ́ ọjọ́ ìsinmi ìsinmi fún ilẹ̀ náà, ọjọ́ ìsinmi fún Olúwa”.

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.

Àwọn ọ̀rọ̀ méjèèjì tí a túmọ̀ sí “keje,” nínú èyíkéyìí nínú àwọn àṣẹ ìsinmi náà, bóyá ó jẹ́ ìsinmi fún ènìyàn tàbí ìsinmi fún ilẹ̀ náà, jẹ́ ọ̀rọ̀ Heberu kan náà tí a túmọ̀ sí “ìgbà méje” nínú orí kẹrìndínlọ́gbọ̀n ti Lefitiku. Àyíká ọ̀rọ̀ àwọn orí kẹ́ẹ̀ẹ́dógún àti kẹrìndínlọ́gbọ̀n ti Lefitiku ni a gbé kalẹ̀ nínú àṣẹ àsọtẹ́lẹ̀ pé ọjọ́ kan dúró fún ọdún kan nínú àsọtẹ́lẹ̀ Bíbélì. Bẹ́ẹ̀ náà ni àṣẹ àsọtẹ́lẹ̀ ti ìdaríkọ̀kọ́ àkọ́kọ́ ṣe ṣe pàtàkì.

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.

Ohun àkọ́kọ́ tí a mẹ́nuba nínú àwọn orí méjèèjì wọ̀nyí ni ìlànà ọjọ́ kan fún ọdún kan. Gẹ́gẹ́ bí Gabriẹli àti àwọn angẹli mìíràn ṣe darí William Miller, ó fi “àkókò méje” inú Lefitiku hàn gẹ́gẹ́ bí ààmì ẹgbẹ̀rún méjì, ọ̀ọ́dún márùn-ún, ogún ọdún, ó sì bá àyíká àwọn orí náà mu pátápátá; nítorí àyíká wọn ni ìlànà ọjọ́ kan fún ọdún kan tí a gbé kalẹ̀ nínú ẹsẹ̀ márùn-ún àkọ́kọ́ ti orí kẹ́ẹ̀ẹ́dógún.

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.

Nígbà tí òǹkọ̀wé Ìwé Kíróníkà sọ ìdí tí a fi jẹ́ kí Bábílónì mú ìjọba gúúsù Júdà lọ sí ìgbèkùn, ó ní pé ó jẹ́ kí ilẹ̀ náà lè gbádùn ìsinmi sábáàtì rẹ̀. Ibi mìíràn kan ṣoṣo nínú Ọ̀rọ̀ Ọlọ́run tí ó sọ nípa ilẹ̀ náà tí ń gbádùn ìsinmi ni a rí nínú orí kẹ́ẹ̀ẹ́dógún àti kẹ́rìndínlọ́gbọ̀n ti Lefitíkù. Ọgọ́rin ọdún náà tí Bábílónì fi jọba gẹ́gẹ́ bí ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì, kì í ṣe pé ó ń fi àwọn ọdún àpẹẹrẹ hàn nìkan tí ẹranko ayé yóò fi jọba gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ṣùgbọ́n ọgọ́rin ọdún náà jẹ́ ìtọ́kasí tààrà sí “àkókò méje” ti ègún Mósè.

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.

Nígbà tí a bá bẹ̀rẹ̀ sí í kẹ́kọ̀ọ́ àwọn àsọtẹ́lẹ̀ tí a ṣàfihàn nínú àwọn orí mẹ́fà àkọ́kọ́ ti Dáníẹ́lì, ó ṣe pàtàkì gidigidi kí a mọ̀ pé ègún “àkókò méje,” pẹ̀lú ìbùkún “àkókò méje,” jẹ́ ẹ̀yà kan nínú ọ̀kọ̀ọ̀kan àwọn orí wọ̀nyẹn.

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.

Ó tún ṣe pàtàkì láti rántí pé àyíká ìgbà méje ti ọdún méje ni a ń samisi pẹ̀lú fífọn ipè ọdún ìdásílẹ̀ ní ọjọ́ kẹwàá oṣù keje, èyí tí í ṣe Ọjọ́ Ètùtù. Òtítọ́ yìí so “ìgbà méje” pọ̀ mọ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́ ti Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá. Ó tún ṣe pàtàkì láti rántí pé ọdún àsọtẹ́lẹ̀ jẹ́ ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta ọjọ́, bí o bá sì ń fi ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta ọjọ́ kún un, léraléra, fún “ìgbà méje,” ó dọ́gba pẹ̀lú ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún méjìlélógún ọjọ́.

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.

Nígbà tí Dáníẹ́lì fi mọ̀ nípa àwọn ìwé iye ọdún tí Jeremáyà ti tọ́ka sí, ó bẹ̀rẹ̀ àdúrà kan tí ó fọwọ́ kan gbogbo apá ìdáhùn ìrònúpìwàdà tí a ti dá mọ̀ pé ó jẹ́ dandan, bí àwọn ènìyàn Ọlọ́run bá fẹ́ jí sí òtítọ́ pé wọ́n jẹ́ ìgbèkùn ní ilẹ̀ ọ̀tá. Ní ìparí àdúrà Lefitiku ogún-òfà Dáníẹ́lì, Gábíríẹ́lì farahàn láti fún Dáníẹ́lì ní òye nípa ìran náà tí ó ti “gbọ́”, ìran ọjọ́ ẹgbẹ̀rún méjìlá àti ọ̀ọ́dúnrún. Gábíríẹ́lì bẹ̀rẹ̀ nípa fífi í mọ̀ Dáníẹ́lì pé ọ̀sẹ̀ mẹ́ẹ̀dógún ni a “pín” fún àwọn ènìyàn Dáníẹ́lì.

> 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.

> A ti pète le àádọ́rin ni a ti yàn kalẹ̀ sórí àwọn ènìyàn rẹ àti sórí ìlú mímọ́ rẹ, láti mú ìrékọjá dé òpin, àti láti pa ẹ̀ṣẹ̀ run, àti láti ṣe ètùtù fún àìṣòdodo, àti láti mú òdodo àìnípẹ̀kun wọlé, àti láti dì ìran àti àsọtẹ́lẹ̀ mọ́lẹ̀, àti láti fi òróró yàn Ẹni Mímọ́ Jùlọ. Danieli 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.

Ọ̀rọ̀ tí a túmọ̀ sí “a pinnu” nínú ẹsẹ̀ náà túmọ̀ sí “a gé kúrò,” nítorí náà ó túmọ̀ sí pé a gbọdọ̀ gé àádọ́rin ọ̀sẹ̀ náà kúrò nínú ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọjọ́. Láti ìbẹ̀rẹ̀ ní ìlànà kẹta ní ọdún 457 BC, àwọn ènìyàn Dáníẹ́lì yóò ní àádọ́rin ọ̀sẹ̀ àsọtẹ́lẹ̀ gẹ́gẹ́ bí àkókò ìdánwò. Àádọ́rin ọ̀sẹ̀ àsọtẹ́lẹ̀ dọ́gba pẹ̀lú ọ̀ọ́dúnrún mẹ́rin ó lé àádọ́rùn-ún ọdún. Ọ̀ọ́dúnrún mẹ́rin ó lé àádọ́rùn-ún ọdún lẹ́yìn ìlànà kẹta náà, Ísírẹ́lì ìgbàanì yóò sọ Sítéfánù ní òkúta pa ní ọdún 34, a ó sì kọ̀ wọ́n sílẹ̀ pátápátá kúrò lọ́dọ̀ Ọlọ́run.

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.

Ìgbèkùn tí ó ṣáájú àwọn àṣẹ mẹ́ta náà, tí ń fi ibi ìbẹ̀rẹ̀ àkókò ìdánwò ọdún irinwó àti aadọ́rùn-ún hàn, jẹ́ ọdún àádọ́rin. Àwọn ọdún àádọ́rin wọ̀nyí ni a yàn láti jẹ́ kí ilẹ̀ náà gbádùn ìsinmi sábáàtì tí Ísírẹ́lì àtijọ́ kò mú ṣẹ. Àádọ́rin ọdún ìsinmi sábáàtì fún ilẹ̀ náà ni a mú wá wáyé nítorí ọdún irinwó àti aadọ́rùn-ún (tàbí ọ̀sẹ̀ àádọ́rin ọdún) ti ìṣọ̀tẹ̀ sí ìbúra Mósè.

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.

Ọdún irinwó ó lé mẹ́rìndínlọ́gọ́rin ti ìṣọ̀tẹ̀ sí májẹ̀mú Lefitiku ogún-ún márùn-ún, mú kí ilẹ̀ lọ sí ìgbèkùn ọdún àádọ́rin kí ilẹ̀ náà lè gbádùn ìsinmi rẹ̀. Ọdún àádọ́rin ìgbèkùn náà yọrí sí àwọn àṣẹ mẹ́ta, tí wọ́n sì samisi ọdún irinwó ó lé mẹ́rìndínlọ́gọ́rin mìíràn gẹ́gẹ́ bí àkókò ìdánwò fún Ísírẹ́lì àtijọ́. Nítorí náà, a rí àkókò ìdánwò méjì, ọkọọkan jẹ́ ọdún irinwó ó lé mẹ́rìndínlọ́gọ́rin. Àwọn àṣẹ mẹ́ta náà jẹ́ àwòrán aṣoju àwọn ìhìnrere áńgẹ́lì mẹ́ta, èyí àkọ́kọ́ nínú wọn dé ní 1798, ní òpin ìbínú àkọ́kọ́ ti “ìgbà méje” sí ìjọba àríwá. Áńgẹ́lì kẹta dé ní ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún lẹ́yìn àṣẹ kẹta, ní October 22, 1844, èyí tí “ìkẹyìn òpin ìbínú náà” náà sì dé pẹ̀lú.

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.

Ní ọdún mẹ́rìndínlógójì láàárín òpin ìbínú àkọ́kọ́ àti òpin ìbínú ìkẹyìn, Jésù fi ìpìlẹ̀ tẹ́ńpìlì àwọn Millerite lélẹ̀, òkúta ìpìlẹ̀ náà sì ni “àkókò méje.” Òkúta náà yóò jẹ́ yálà òkúta ìpìlẹ̀ (tàbí bí kò ṣe bẹ́ẹ̀, òkúta ìkọsẹ̀) fún Adventismu ní ìbẹ̀rẹ̀, àti yálà òkúta orí àti òkúta ìparí (tàbí bí kò ṣe bẹ́ẹ̀, òkúta ibojì) fún Adventismu ní òpin. Àwọn àṣẹ mẹ́ta tí wọ́n ṣàpẹẹrẹ ìdé àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta nínú ìtàn ọdún 1798 títí dé 1844, tún ṣàpẹẹrẹ àwọn orí mẹ́ta àkọ́kọ́ ti ìwé Dáníẹ́lì.

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

A ó bẹ̀rẹ̀ sí í ronú lórí àwọn orí mẹ́fà àkọ́kọ́ nínú àpilẹ̀kọ tí ó kàn.

> “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.

> “Nígbà tí a bá lóye àwọn ìwé Dáníẹ́lì àti Ìṣípayá dáadáa jù, àwọn onígbàgbọ́ yóò ní ìrírí ẹ̀sìn tí ó yàtọ̀ pátápátá... Ohun kan ni a óò dájú pé a ó lóye láti inú ìkẹ́kọ̀ọ́ Ìṣípayá—pé ìbáṣepọ̀ láàárín Ọlọ́run àti àwọn ènìyàn Rẹ̀ sún mọ́ra, ó sì dájú.” The Faith I Live By, 345.

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