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# The Book of Daniel - Number Five

Incwadi kaDaniyeli - Inombolo Yesihlanu

Seventy Years

Iminyaka Engamashumi Ayisikhombisa

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.

UJehoyakimi wayengowokuqala emakhosini amathathu okugcina akwaJuda, futhi lapho enqotshwa abaseBhabhiloni kwaqala iminyaka engamashumi ayisikhombisa yobugqila bombuso waseningizimu. Leyo minyaka engamashumi ayisikhombisa iveza isikhathi lapho iBhabhiloni, umbuso wokuqala wesiprofetho seBhayibheli, wawuyobusa khona. Ku-Isaya isahluko samashumi amabili nantathu, isifebe saseThire sasiyakhohlakala iminyaka engamashumi ayisikhombisa engokomfanekiso, eyachazwa ngokwesiprofetho njengezinsuku zenkosi eyodwa. Esiprofethweni seBhayibheli inkosi ingumbuso, futhi izinsuku zombuso okuwukuphela kwawo esiprofethweni seBhayibheli ezafinyelela eminyakeni engamashumi ayisikhombisa, kwakuyiBhabhiloni.

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.

Ngaleso sikhathi somlando, isifebe saseTire, esimela upapa, sasiyokhohlakala. Ekupheleni kweminyaka engamashumi ayisikhombisa engokomfanekiso, sasiyokhunjulwa, siphume siyofeba nayo yonke imibuso yomhlaba. Ubufebe bokomoya buyubudlelwane obungemthetho bokuhlangana kwebandla nombuso. Ekupheleni kweminyaka engamashumi ayisikhombisa engokomfanekiso, upapa wayeyongena ebudlelwaneni neZizwe Ezihlangene, ezimelwe yibo bonke amakhosi isifebe saseTire esifeba nawo ekupheleni kweminyaka engamashumi ayisikhombisa engokomfanekiso. Umbuso obusayo phakathi neminyaka engamashumi ayisikhombisa engokomfanekiso yi-United States, isilo somhlaba esinezimpondo ezimbili.

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 zikaDaniyeli zokuqala kuya kwezihlanu ziveza umlando weminyaka engamashumi ayisikhombisa yaseBhabhiloni, ngakho-ke lezo zahluko zimelela umlando wezimpondo zombili zesilo somhlaba. Izahluko ezine nezihlanu zikhomba amakhosi okuqala nawokugcina aseBhabhiloni, futhi ndawonye lezo zahluko ezimbili zikhomba umlando wesilo somhlaba nezimpondo zaso ezimbili. Ukwahlulelwa kwezimpondo zombili, kanye nesilo somhlaba uqobo lwaso, kumelelwa ukwahlulelwa kwenkosi yokuqala nokwenkosi yokugcina. Ukwahlulelwa kukaNebukhadinezari kwaba ukuxoshwa iminyaka “eyisikhombisa,” ngesikhathi ephila njengesilo sasendle izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili phezu kotshani namazolo. Ukwahlulelwa kukaBelishasari kwabhalwa odongeni, futhi kwalinganiswa nenani elithi izinkulungwane ezimbili namakhulu amahlanu namashumi amabili, ngaleyo ndlela kukhombisa ukuthi ukwahlulelwa kwesilo somhlaba nezimpondo zaso ezimbili kumelelwa “yizikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Lokhu kusekelwe ebufakazini bamakhosi amabili, futhi ofakazi ababili bamele owokuqala nowokugcina.

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.

“izikhathi eziyisikhombisa” liyitshe lokukhubekisa kubu-Adventist, ngakho-ke alinakubonwa, nakuba lisobala khona lapho—kulabo abafisa ukubona. Liyisibonakaliso sokwahlulela isizwe (iBabiloni) esabusa iminyaka engamashumi ayisikhombisa, futhi liyisibonakaliso sokwahlulela umbuso obusa iminyaka engamashumi ayisikhombisa engokomfanekiso. Lapho uWilliam Miller ethula ukuqonda kwakhe “kwezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, wasebenzisa izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili zikaNebukadinesari zokuphila njengesilo kuDaniyeli isahluko sesine njengomunye wofakazi besiprofetho bokusekela “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. “izikhathi eziyisikhombisa” liyilo kokubili itshe lesisekelo kanye netshe eliyinhloko kuZakariya isahluko sesine. UJesu, uDadewethu White, u-Isaya noPetru balikhomba njengetshe eliba yinhloko yekhona. Liyimfundiso ephethe umqhele yesiprofetho seBhayibheli, nakuba empeleni lingabonwa yilabo abathi bayizithunywa zengelosi 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.

Njengoba siqala ukubheka izahluko eziyisithupha zokuqala zencwadi kaDaniyeli, kubalulekile ukuqaphela ukuthi kusukela ekuqaleni impela “izikhathi eziyisikhombisa” ziyakhonjiswa. Lapho uJehoyakimi echithwa yiBhabhiloni, kwaqala ukuthunjwa kweminyaka engamashumi ayisikhombisa. Incwadi yeziKronike ichaza ukuthi kungani bathunjwa iminyaka engamashumi ayisikhombisa.

> 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 amabili nanye lapho eqala ukubusa, wabusa iminyaka eyishumi nanye eJerusalema. Wenza okubi emehlweni kaJehova uNkulunkulu wakhe, akazithobanga phambi kukaJeremiya umprofethi owayekhuluma evela emlonyeni kaJehova. Wabuye wavukela inkosi uNebukadinesari, eyayimenze yafunga ngoNkulunkulu; kepha waqinisa intamo yakhe, wenza lukhuni inhliziyo yakhe ukuba ingaphendukeli kuJehova uNkulunkulu ka-Israyeli. Ngaphezu kwalokho zonke izikhulu zabapristi nabantu baphambuka kakhulu, belandela zonke izinengiso zabezizwe; bangcolisa indlu kaJehova ayeyingcwelisile eJerusalema. UJehova uNkulunkulu wawoyise wabathumela kubo ngezithunywa zakhe, evuka ekuseni kakhulu ethuma; ngokuba wayehawukela abantu bakhe nendawo yakhe yokuhlala. Kepha bona bahleka usulu izithunywa zikaNkulunkulu, bawadelela amazwi akhe, baphatha kabi abaprofethi bakhe, kwaze kwavuka ulaka lukaJehova lumelene nabantu bakhe, kwaze kwaba kungekho kusiza. Ngakho waletha phezu kwabo inkosi yamaKaledi, eyabulala izinsizwa zabo ngenkemba endlini yendawo yabo engcwele, ayizwanga ububele insizwa noma intombi, ixhegu noma ogobayo ngenxa yokuguga; wabanikela bonke esandleni sayo. Zonke izitsha zendlu kaNkulunkulu, ezinkulu nezincane, nengcebo yendlu kaJehova, nengcebo yenkosi neyamakhosana ayo; konke lokhu yakuletha eBabiloni. Bashisa indlu kaNkulunkulu, badiliza udonga lwaseJerusalema, bashisa zonke izigodlo zalo ngomlilo, babhubhisa nazo zonke izitsha zalo eziyigugu. Labo ababesindile enkembeni wabathumba wabayisa eBabiloni; lapho baba yizinceku zayo nezamadodana ayo kwaze kwaba sekubuseni kombuso wasePheresiya; ukuze kugcwaliseke izwi likaJehova ngomlomo kaJeremiya, kuze kube yilapho izwe seliyithokozile imisombuluko yalo: sonke isikhathi lisesincithakalweni lagcina isabatha, ukuze kugcwaliseke iminyaka engamashumi ayisikhombisa. Manje ngonyaka wokuqala kaKoresi inkosi yasePheresiya, ukuze izwi likaJehova elakhulunywa ngomlomo kaJeremiya ligcwaliseke, uJehova wavusa umoya kaKoresi inkosi yasePheresiya, waze wamemezela kuwo wonke umbuso wakhe, wakubhala futhi phansi, wathi: “Isho kanje uKoresi inkosi yasePheresiya, uJehova uNkulunkulu wezulu unginikile yonke imibuso yomhlaba; futhi ungiyale ukuba ngimakhele indlu eJerusalema, elakwaJuda. Ngubani khona kini phakathi kwabo bonke abantu bakhe? UJehova uNkulunkulu wakhe makabe naye, akhuphuke.” 2 IziKronike 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 ayisikhombisa yobugqila yayizogcwalisa izwi likaJeremiya, “kuze kube yilapho izwe seliwajabulele amasabatha alo, ngokuba sonke isikhathi lapho lalilele liyincithakalo laligcina isabatha.” Kukhona indima eyodwa kuphela eZwini likaNkulunkulu, ngaphandle kwevesi eliseziKronike esilicaphunayo, ebhekisela ekutheni izwe “lijabulele” amasabatha alo. Leyo ndima itholakala kuLevitikusi izahluko ezingamashumi amabili nanhlanu nezingamashumi amabili nesithupha. Isahluko samashumi amabili nanhlanu sinikeza umyalo wokuthi izwe alivunyelwe kanjani ukuba lijabulele ukuphumula kwesabatha lalo, kanti isahluko samashumi amabili nesithupha sichaza isiqalekiso “sezikhathi eziyisikhombisa” uma leyo miyalo yesivumelwano 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.

Isiphetho sikaJehoyakimi saphawula ukuqala kokuthunjwa, okuyisici salokho uDaniyeli akubiza ngokuthi “isiqalekiso” kanye “nesifungo” sikaMose esahlukweni sesishiyagalolunye. UDaniyeli wayeqonda isiqalekiso “sezikhathi eziyisikhombisa,” ngoba ufakaza esahlukweni sesishiyagalolunye ukuthi kwakungokufunda kwakhe isiprofetho seminyaka engamashumi ayisikhombisa sikaJeremiya lapho aqonda khona inani leminyaka abantu bakaNkulunkulu ababeyakuba yizigqila eBabiloni.

> 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.

> Ngonyaka wokuqala wokubusa kwakhe mina Daniyeli ngaqonda ngezincwadi inani leminyaka, ngakho izwi leNkosi elafika kuJeremiya umprofethi, lokuthi yayizogcwalisa iminyaka engamashumi ayisikhombisa ekuchithweni kweJerusalema. 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 leyo minyaka engamashumi ayisikhombisa “ngamabhuku,” kungabi yincwadi kaJeremiya kuphela. Enye incwadi ayeyiqonda kwakuyimibhalo kaMose, ngokuba emkhulekweni wakhe uveza ukuthi “isiqalekiso” saleyo minyaka engamashumi ayisikhombisa yobugqila sasiyiso “isifungo” sikaMose. Igama elikuDaniyeli isahluko sesishiyagalolunye, elihunyushwa ngokuthi “isifungo,” yilona kanye igama elihunyushwa ngokuthi “izikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha. Ukuthunjwa kukaJuda eBhabhiloni iminyaka engamashumi ayisikhombisa kwakuyikugcwaliseka kwesiqalekiso “sezikhathi eziyisikhombisa,” naphezu kwalokho noma yimuphi isazi sezenkolo sesimanje engase sikuphikise. Kucacile njengasemini, kodwa kuphela uma uzimisele ukukubona.

> 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.

> UJehova wakhuluma kuMose entabeni yaseSinayi, wathi: Khuluma kubantwana bakwa-Israyeli, uthi kubo: Lapho seningene ezweni engininika lona, izwe liyakugcinela uJehova isabatha. Iminyaka eyisithupha uyakuhlwanyela insimu yakho, neminyaka eyisithupha uyakuyithena insimu yakho yamagilebhisi, ubuthe isithelo sayo; kepha ngomnyaka wesikhombisa kuyakuba yisabatha lokuphumula ezweni, isabatha likaJehova; awuyikuhlwanyela insimu yakho, awuyikuyithena insimu yakho yamagilebhisi. Okuzimilelayo ekuvuneni kwakho awuyikukuvuna, namagilebhisi omvini wakho ongathenwanga awuyikuwabutha; ngokuba kungumnyaka wokuphumula ezweni. Isabatha sezwe siyakuba ngukudla kini; kuwe, nasencekwini yakho, nasencekukazini yakho, nasemqashweni wakho, nakowezizwe ohlala nawe, nasezinkomeni zakho, nasezilwaneni ezisezweni lakho, konke okutheleyo kwakho kuyakuba ngukudla. Uyakuzibalela amasabatha eminyaka ayisikhombisa, kasikhombisa; izikhathi zamasabatha eminyaka ayisikhombisa ziyakuba kuwe yiminyaka engamashumi amane nesishiyagalolunye. Khona-ke uyakwenza kukhala icilongo lejubili ngosuku lweshumi lwenyanga yesikhombisa; ngosuku lokubuyisana niyakulenza likhale icilongo kulo lonke izwe lenu. Levitikusi 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 ukuthi, emiyalweni yokuvumela izwe liphumule, imijikelezo eyisikhombisa yeminyaka eyisithupha yokulima izwe nomnyaka owodwa wokulivumela liphumule yaqhubeka kwaze kwaba ngumnyaka wamashumi amane nesishiyagalolunye, lapho kwakufanele kube khona iJubili elalikhomba ukugcwaliseka kwemijikelezo eyisikhombisa yeminyaka eyisikhombisa. Iphuzu elisemqoka okufanele libonwe yilokhu ukuthi ukukhala kwecilongo leJubili kwakufanele kwenzeke ngoSuku Lokubuyisana, ngaleyo ndlela kukhonjiswe ukuthi lapho uSuku Lokubuyisana olungumfanekiso ogcwalisekile luqala ngo-Okthoba 22, 1844, icilongo leJubili elalimelela umjikelezo “wezikhathi eziyisikhombisa” kwakufanele khona-ke likhaliswe. Le “zikhathi eziyisikhombisa” ezaqala ngesikhathi uManase eyiswa eBabiloni ngo-677 BC, zazimelela iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili eyaphetha ngoSuku Lokubuyisana olungumfanekiso ogcwalisekile. Lokhu kuhlobana kuyophuthelwa kuphela yilabo abangafuni ukubona. Umjikelezo “wezikhathi eziyisikhombisa” uxhumene neminyaka eyizinkulungwane ezimbili namakhulu 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.

Kubalulekile futhi ukubona ukuthi, ngaphakathi kwemiyalelo yesivumelwano yamavesi ayisishiyagalolunye okuqala kaLevitikusi amashumi amabili nanhlanu, kutholakala umfanekiso ojule kakhulu womgomo wosuku lonyaka eZwini likaNkulunkulu. Indishi yezinganekwane izazi zenkolo eziyiphonsa phandle ukuze zigcine umhlambi udakiwe ngewayini laseBabiloni, ithi isahlulelo esithi “izikhathi eziyisikhombisa” esahlukweni samashumi amabili nesithupha siyikuqonda okungafanele kwencazelo yesiHebheru yegama elihunyushwe ngokuthi “izikhathi eziyisikhombisa.” Leyo mpikiswano ayiqinile. Incazelo yesiHebheru yalelo gama ihlanganisa ngokuphelele, ngaphakathi kwencazelo yalo uqobo, isizathu esivumelayo sokulisebenzisa ngendlela yezibalo, kodwa impikiswano yabo enesici, abayisekela ngesisekelo esidukisayo esakhelwe phezu kobungcweti abazibiza bona ngabo bohlelo lolimi lwesiHebheru, imane nje iyimpikiswano yokuphambukisa.

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.

Isahlulelo esimelwe ngokuthi “izikhathi eziyisikhombisa” esahlukweni samashumi amabili nesithupha, siqondwa ngumongo waleso siqephu, hhayi ngabathile bezazi zenkolo zanamuhla abahlanekezela ulimi lwesiHeberu. UWilliam Miller wakha isiphetho sakhe engenankomba nhlobo olimini lwesiHeberu, futhi ugqozi lwaqinisekisa ukuqonda kwakhe njengokuyikho. Izingelosi zaqondisa ukuqonda kwakhe zisekelwe emongweni wesahluko lapho kutholakala khona isahlulelo “sezikhathi eziyisikhombisa,” hhayi olimini lwesiHeberu.

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.

Umongo wesahluko samashumi amabili nanhlanu yilapho kuvezwa khona iziqondiso zesivumelwano, bese kuthi isahluko samashumi amabili nesithupha sinikeze isibusiso esithenjisiwe sokugcina leyo miyalelo yesivumelwano, futhi ngemva kwalokho sikhombe lokho uDaniyeli akubiza ngokuthi “isiqalekiso sikaMose” ngenxa yokungalaleli leyo 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 uyisihloko somgomo wosuku olulingana nonyaka owodwa esiprofethweni seBhayibheli. Lawo mavesi okuqala kaLevitikusi amashumi amabili nanhlanu abonisa ukuthi esiprofethweni seBhayibheli usuku lumelela unyaka. Encwadini ka-Eksodusi, uMose uchaza ngokucacile ubudlelwano phakathi kokuphumula kweSabatha losuku lwesikhombisa komuntu nasesilwaneni, nokuphumula kweSabatha konyaka wesikhombisa kwezwe.

> 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 eyisithupha uyakuhlwanyela umhlaba wakho, ubuthe izithelo zawo; kodwa ngomnyaka wesikhombisa uyakuwuyeka uphumule, ulale uthule; ukuze abampofu babantu bakho badle; kuthi abakushiyayo kudliwe yizilwane zasendle. Kanjalo wenze ngesivini sakho nangesivande sakho seminqumo. Izinsuku eziyisithupha uyakwenza umsebenzi wakho, kodwa ngosuku lwesikhombisa uyakuphumula; ukuze inkomo yakho nembongolo yakho kuphumule, nendodana yencekukazi yakho, nomfokazi, kuvuseleleke. Eksodusi 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.

Kuleyo mavesi amathathu kungabonakala ukuthi usuku lokuphumula lwabantu nezilwane lulingana nomnyaka wokuphumula komhlaba. KuLevitikusi isahluko samashumi amabili nanhlanu, emavesini amahlanu okuqala, sithola isakhiwo sohlelo lolimi esifanayo ncamashi nomyalo weSabatha ka-Eksodusi isahluko samashumi amabili, amavesi esishiyagalombili kuya kweleshumi nanye.

> 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.

> UJehova wakhuluma kuMose entabeni yaseSinayi, wathi: Khuluma kubantwana bakwa-Israyeli, uthi kubo: Nxa selingene ezweni engininika lona, izwe liyakugcinela uJehova iSabatha. Iminyaka eyisithupha uyakuhlwanyela insimu yakho, neminyaka eyisithupha uyakuthena isivini sakho, ubuthele izithelo zaso; kepha ngonyaka wesikhombisa kuyakuba yiSabatha lokuphumula ezweni, iSabatha likaJehova; awuyikuhlwanyela insimu yakho, futhi awuyikuthena isivini sakho. Lokho okuvela ngokwaso ekuvuneni kwakho awuyikukuvuna, futhi awuyikubutha amagilebhisi esivini sakho esingathenwanga; ngokuba kungumnyaka wokuphumula ezweni. Levitikusi 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 usuku lwesabatha, ukuba ulugcine lungcwele. Izinsuku eziyisithupha uyakusebenza, wenze wonke umsebenzi wakho; kodwa usuku lwesikhombisa luyisabatha likaJehova uNkulunkulu wakho; kulo awuyikwenza msebenzi, wena, nendodana yakho, nendodakazi yakho, nenceku yakho yesilisa, nenceku yakho yesifazane, nezinkomo zakho, nomfokazi wakho ongaphakathi kwamasango akho; ngokuba ngezinsuku eziyisithupha uJehova wenza izulu nomhlaba, nolwandle, nakho konke okukukho, wayesephela ngosuku lwesikhombisa; ngalokho uJehova walubusisa usuku lwesabatha, walungcwelisa. Eksodusi 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”.

Kanyekanye le miyalo emibili yesabatha ikhomba umongo kaLevitikusi amashumi amabili nanhlanu namashumi amabili nesithupha. Ihlanganiswe ndawonye, umugqa phezu komugqa, ifakaza ukuthi “izinsuku eziyisithupha uyakusebenza, wenze wonke umsebenzi wakho,” nokuthi “iminyaka eyisithupha uyakuhlwanyela insimu yakho, neminyaka eyisithupha uyakuthena isivini sakho, uqoqe izithelo zaso.” “Kepha usuku lwesikhombisa luyisabatha leNkosi uNkulunkulu wakho,” futhi “unyaka wesikhombisa uyakuba yisabatha lokuphumula ezweni, isabatha leNkosi”.

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.

Womabili la magama ahunyushwa ngokuthi “olwesikhombisa,” kunoma yimuphi wemiyalo yeSabatha, kungaba yiSabatha yabantu noma iSabatha yomhlaba, ayigama elifanayo lesiHeberu elihunyushwa ngokuthi “izikhathi eziyisikhombisa” esahlukweni samashumi amabili nesithupha sikaLevitikusi. Umongo wezahluko zamashumi amabili nanhlanu namashumi amabili nesithupha zikaLevitikusi ubekwe ngaphakathi komthetho wesiprofetho wokuthi usuku lumelela unyaka esiprofethweni seBhayibheli. Okubaluleke ngokufanayo ngumthetho wesiprofetho wokukhulunywa 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 ekhulunywa ngayo kulezi zahluko ezimbili isimiso sosuku simele umnyaka. UWilliam Miller waholwa nguGabriyeli nezinye izingelosi ukuba abone “izikhathi eziyisikhombisa” zikaLevitikusi njengophawu lweminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi lokhu kuvumelana ngokuphelele nomongo walezi zahluko, okuyisimiso sosuku simele umnyaka esibekwe evesini lokuqala kuya kwelesihlanu lesahluko samashumi amabili nanhlanu.

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.

Lapho umlobi wezikaKronike echaza isizathu sokuba iBhabhiloni livunyelwe ukuthumba umbuso waseningizimu wakwaJuda, wathi kwakungenxa yokuba izwe lijabulele ukuphumula kwalo kweSabatha. Enye kuphela indawo eLizwini likaNkulunkulu ekhomba izwe lijabulela ukuphumula itholakala ezahlukweni ezingamashumi amabili nanhlanu nezingamashumi amabili nesithupha zikaLevitikusi. Iminyaka engamashumi ayisikhombisa iBhabhiloni elabusa ngayo njengombuso wokuqala wesiprofetho seBhayibheli ayivezi kuphela iminyaka engokomfanekiso isilo somhlaba esasiyobusa ngayo njengombuso wesithupha wesiprofetho seBhayibheli, kodwa leyo minyaka engamashumi ayisikhombisa iyinkomba eqondile “yezikhathi eziyisikhombisa” zesiqalekiso sikaMose.

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.

Lapho siqala ukufunda iziprofetho ezimelelwe ezahlukweni eziyisithupha zokuqala zikaDaniyeli, kubalulekile ukwazi ukuthi isiqalekiso “sezikhathi eziyisikhombisa,” kanye nesibusiso “sezikhathi eziyisikhombisa,” kuyisici sesahluko ngasinye kulezo 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.

Kubalulekile futhi ukukhumbula ukuthi umjikelezo wemijikelezo eyisikhombisa yeminyaka eyisikhombisa uphawulwa ngokukhala kwecilongo lejubili ngosuku lweshumi lwenyanga yesikhombisa, okuyiSuku Lokubuyisana. Leli qiniso lihlanganisa “izikhathi eziyisikhombisa” nezinsuku eziyizinkulungwane ezimbili namakhulu amathathu zikaDaniyeli isahluko sesishiyagalombili, nevesi leshumi nane. Kubalulekile futhi ukukhumbula ukuthi unyaka wesiprofetho unezinsuku ezingamakhulu amathathu namashumi ayisithupha, futhi uma uhlanganisa izinsuku ezingamakhulu amathathu namashumi ayisithupha, ngokuphindaphindiwe, ngenxa “yezikhathi eziyisikhombisa” kulingana nezinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili.

When Daniel understood by books the number of years that Jeremiah had identified, he began a prayer that addresses every element of the response of repentance that is identified as necessary, if God’s people ever awaken to the reality that they are captives in the enemy’s land. At the end of Daniel’s Leviticus twenty-six prayer, Gabriel appeared to give Daniel understanding of the vision which he had “heard”, the vision of the twenty-three hundred days. Gabriel began by informing Daniel that seventy weeks were “determined” for Daniel’s people.

Lapho uDaniyeli eqonda ngezincwadi inani leminyaka uJeremiya ayelikhombisile, waqala umthandazo okhuluma ngazo zonke izingxenye zempendulo yokuphenduka ezibonwa njengezidingekayo, uma abantu bakaNkulunkulu beyoze bavukele eqinisweni lokuthi bayizithunjwa ezweni lesitha. Ekugcineni komthandazo kaDaniyeli kaLevitikusi amashumi amabili nesithupha, uGabriyeli wabonakala ukuze anike uDaniyeli ukuqonda kombono ayewuzwile, umbono wezinsuku eziyizinkulungwane ezimbili namakhulu amathathu. UGabriyeli waqala ngokwazisa uDaniyeli ukuthi amasonto angamashumi ayisikhombisa “anqunyiwe” ngabantu 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.

> Amaviki angamashumi ayisikhombisa amiselwe phezu kwabantu bakho naphezu komuzi wakho ongcwele, ukuba kuqedwe isiphambeko, nokuba izono zipheliswe, nokuba kwenziwe ukubuyisana ngobubi, nokuba kungeniswe ukulunga okuphakade, nokuba kuvalwe umbono nesiprofetho, nokuba kugcotshwe oNgcwelengcwele. 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 elihunyushwe ngokuthi “kunqunyiwe” kuleli vesi lisho ukuthi “kunqunyiwe kwasuswa”, ngakho-ke lisho ukuthi amasonto angamashumi ayisikhombisa kwakufanele anqunywe asuswe ezinsukwini eziyizinkulungwane ezimbili namakhulu amathathu. Kusukela esinqumweni sesithathu ngo-457 BC, abantu bakaDaniyeli babeyoba namasonto angamashumi ayisikhombisa ayisiprofetho njengesikhathi sokuhlolwa. Amasonto angamashumi ayisikhombisa ayisiprofetho alingana neminyaka engamakhulu amane namashumi ayisishiyagalolunye. Eminyakeni engamakhulu amane namashumi ayisishiyagalolunye emva kwesinqumo sesithathu, u-Israyeli wasendulo wayeyomkhanda ngamatshe uStefanu ngonyaka ka-34, futhi wayeyohlukaniswa ngokuphelele noNkulunkulu.

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.

Ukuthunjwa okwandulela izimemezelo ezintathu, ezikhomba isiqalo seminyaka engamakhulu amane namashumi ayisishiyagalolunye yesikhathi sokuvivinywa, kwakuyiminyaka engamashumi ayisikhombisa. Leyo minyaka engamashumi ayisikhombisa yayihloselwe ukuvumela izwe ukuba lijabulele ukuphumula kwalo kwamaSabatha u-Israyeli wasendulo angazange akugcwalise. Iminyaka engamashumi ayisikhombisa yokuphumula kwamaSabatha kwezwe yalethwa yiminyaka engamakhulu amane namashumi ayisishiyagalolunye (noma amasonto angamashumi ayisikhombisa eminyaka) yokuhlubuka esifungweni sikaMose.

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 namashumi ayisishiyagalolunye yokuvukela isivumelwano sikaLevitikusi 25, yaveza iminyaka engamashumi ayisikhombisa yokuthunjwa ukuze izwe lijabulele ukuphumula kwalo. Iminyaka engamashumi ayisikhombisa yokuthunjwa yaholela emithethweni emithathu, eyaphawula eminye iminyaka engamakhulu amane namashumi ayisishiyagalolunye yesikhathi sokuvivinywa kwa-Israyeli wasendulo. Ngakho sibona izikhathi ezimbili zokuvivinywa, ngasinye siyiminyaka engamakhulu amane namashumi ayisishiyagalolunye. Imithetho emithathu ifanekisela imiyalezo yezingelosi ezintathu, owokuqala wayo owafika ngo-1798, ekupheleni kokuthukuthelela kokuqala “kwezikhathi eziyisikhombisa” phezu kombuso wasenyakatho. Ingelosi yesithathu yafika eminyakeni eyizinkulungwane ezimbili namakhulu amathathu emva komthetho wesithathu ngo-Okthoba 22, 1844, okuyisikhathi lapho “ukuphela kokugcina kokuthukuthelela” nakho kwafika 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.

Phakathi neminyaka engamashumi amane nesithupha phakathi kokuphela kokucasuka kokuqala nokuphela kokucasuka kokugcina, uJesu wabeka isisekelo sethempeli lamaMillerite, futhi itshe lesisekelo kwakuyilesi esithi “izikhathi eziyisikhombisa.” Lelo tshe kwakumelwe libe yitshe lesisekelo (noma-ke kungenjalo itshe lokukhubekisa) le-Adventism ekuqaleni, futhi libe yitshe eliyinhloko nelekugcineni kophahla (noma-ke kungenjalo itshe lethuna) le-Adventism ekugcineni. Iziyalezo ezintathu ezimelela ukufika kwemibiko yezingelosi ezintathu emlandweni ka-1798 kuya ku-1844, ziphinde zimelele izahluko ezintathu zokuqala zencwadi kaDaniyeli.

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

Sizoqala ukucabangela izahluko eziyisithupha zokuqala esihlokweni esilandelayo.

> “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.

> “Lapho izincwadi zikaDaniyeli neSambulo seziqondwa kangcono, amakholwa ayoba nokuhlangenwe nakho kwenkolo okuhluke ngokuphelele... Into eyodwa iyakuqondwa ngokuqinisekileyo ekutadisheni iSambulo—ukuthi ukuxhumana phakathi kukaNkulunkulu nabantu baKhe kusondelene futhi kuqondile.” The Faith I Live By, 345.

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