In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.

دەهێنێن ئاگادارکرانەوە لە ئایەتی یەکەمی بەشی دەیەمدا کە ئەو ساڵە ساڵی سێیەمی کۆرش بوو؛ بەڵام لە بەشی یەکەمدا ئاگادارکرانەوە دەکرێت کە دانیال تەنها هەتا ساڵی یەکەمی کۆرش ژیا، یان بەردەوام بوو.

And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

Na Daniel so no tena kosi na sanba kabiye Kairus. Daniel 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

ئىككى يىل جەريانىدا قۇرۇش دارىيۇش المادى بىلەن ئەمەلىي جەھەتتىن ھۆكۈمدارلىقنى ئورتاقلىشىپ كەلگەن ئىدى؛ شۇڭا بۇ ئۇنىڭ ئۈچىنچى يىلى ئىدى، ئەمما شۇنىڭ بىلەن بىللە ئۇنىڭ بىرىنچى يىلىمۇ ئىدى.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Пáрсийн хаан Кирусын гурав дахь жилд Белтешаззар хэмээн нэрлэгддэг Даниелд нэгэн зүйл илчлэгдэв; тэр зүйл үнэн байсан боловч тогтоогдсон хугацаа урт байв. Тэр уг зүйлийг ойлгож, үзэгдлийг ухааран мэдэв. Даниел 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

ۋەھىيлик جەھەتتىن كۈرۈشەندە، كورېش دانىيالنىڭ بىرىنچى ۋە ئاخىرقى كۆرۈنۈشلىرىدە تونۇشتۇرۇلىدۇ. ئالدىنقى ماقالىلەردە بايان قىلىنغاندەك، دانىيال كىتابىنىڭ بىرىنچى بابى ۋەھىي كىتابىنىڭ ئون تۆتىنچى بابىدىكى بىرىنچى پەرىشتىگە ۋەكىللىك قىلىدۇ. بىرىنچى پەرىشتە پەيغەمبەرلىك ئىچىدە تونۇشتۇرۇلغاندا، ئۇ ۋەھىي 14تىكى ئۈچ پەرىشتىنىڭ ھەممىسىگە ئائىت بارلىق پەيغەمبەرلىك ئالاھىدىلىكلىرىنى ئۆزىدە جەم قىلغان بولىدۇ. بىرىنچى پەرىشتىدە ئىپادىلەنگەن ئەبەدىي خۇش خەۋەرنىڭ ئۈچ باسقۇچى: «خۇدادىن قورقۇڭلار»، «ئۇنىڭغا شان-شەرەپ بېرىڭلار»، چۈنكى «ئۇنىڭ ھۆكۈم سائىتى كەلدى.»

Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.

बयिनीएल आरो बिञि-गासैनि थांनाय-सोमान “इसोरखौ गाबथि” जानायनि थाखाय, बेफोर बाबेलनि आहारखौ नेवस्रायनायखौ सायख’जालायो आरो साक-सब्जि खालामगिरि हिसाबै थांनायखौ आंनायो। बेनि उनाव जों नुजाथाय फोरमायनायनि मावनायाव, बाबेलनि आहार खायनायफोरनि सुबुंनि गेजेराव बयिनीएल आरो बिञि-गासैनि थांनाय-सोमानफोरनि सुस्थिर देह-रूपाव बेफोर “इसोरखौ महिमा होनाय”खौ दिन्थायो। थाम बोरसोरनि उनाव, “बिचारनि घन्टा” फायो, जखन निबुखदनेज्जरे बेफोरखौ नायजादोंमोन आरो बेफोरखौ गासै बाबेलनि ज্ঞানि मानसिफोरनि सरासनद’ दसगुना गोबां बुद्धिमान मोनदोंमोन।

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

دىلنىل اۆچ باسقۇچىمۇ دانىيال كىتابىنىڭ ئاخىرقى بابىدا، ئاخىر زاماندا ئېچىلىدىغان نۇرغا جاۋابكار ھېسابلىنىدىغانلارنى بىلىمنىڭ كۆپىيىشى پاكىزلاندۇرىدىغان، ئاقلايدىغان ۋە سىنايدىغان جەريان سۈپىتىدە تەسۋىرلەنگەن. دانىيالنىڭ بىرىنچى بابىدا، خۇددى ئاخىرقى بابىدىكىدەك، ئۈچ پەرىشتىنىڭ ھەممىسىنى ئۆز ئىچىگە ئالغان بىرىنچى پەرىشتىنىڭ ئۈچ باسقۇچى ئېنىق كۆرسىتىلگەن. بىرىنچى باب بىرىنچى پەرىشتىنىڭ مەڭگۈلۈك خۇش خەۋىرى بولغانلىقى ئۈچۈن، دانىيالنىڭ ئىككىنچى بابى ۋەھىي 14-بابتىكى ئىككىنچى پەرىشتىگە ۋەكىللىك قىلىدۇ؛ بۇ يەردە، بىرىنچى بابنىڭ ئۈچ باسقۇچىدىكى ئىككىنچى سىناقتىكىدەكلا، ۋەھشىي ھايۋاننىڭ سۈرىتى ياكى مەسىھنىڭ سۈرىتىگە دائىر سىناق ئىپادىلەنگەن.

Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.

چۈنكى دانىيالنىڭ بىرىنچى ۋە ئىككىنچى بابلىرى ۋەھىيلەر كىتابىنىڭ ئون تۆرتىنچى بابىدىكى بىرىنچى ۋە ئىككىنچى پەرىشتىلەرنى ئىپادىلەيدۇ، شۇڭا ئۈچىنچى باب ۋە دۇرا تۈزلەڭلىكىدىكى سىناق ياۋايى ھايۋاننىڭ بەلگىسىنى قوبۇل قىلماسلىق ھەققىدىكى ئاگاھلاندۇرۇشى بىلەن بىللە، ئۈچىنچى پەرىشتىنىڭ خەۋىرىنى ئىپادىلەيدۇ. دانىيالنىڭ بىرىنچى بابىدا كورەشنىڭ بىرىنچى يىلى تىلغا ئېلىنىدۇ، ۋە دانىيالنىڭ ئاخىرقى كۆرىنىشى بولغان ئونىنچى بابتا كورەش ئۇنىڭ ئۈچىنچى يىلى ئارقىلىق كۆرسىتىلىدۇ، ئەمما بىز بىلىمىزكى، ئۇ ئۈچىنچى يىل ئەمەلىيەتتە ئۇنىڭ بىرىنچى يىلىدۇر، چۈنكى دانىيال پەقەت كورەشنىڭ بىرىنچى يىلىغىچەلا داۋام قىلغان ئىدى.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

لہٰذا خورس ایک ایسے پہلے سال کی علامت ہے جو تین برسوں کو محیط ہے۔ وہ پہلے فرشتے کے پیغام کی علامت ہے۔ خورس کے پہلے سال کا ذکر دانی ایل کی پہلی رؤیا کی آخری آیت میں کیا گیا ہے، اور پھر دوبارہ دانی ایل کی آخری رؤیا کی پہلی آیت میں۔ خورس کی نبوتی علامت کو پہچاننا نہایت اہم ہے، اور ہم پہلے یہ متعین کر رہے ہیں کہ وہ پہلے فرشتے کے پیغام کی نمائندگی کرتا ہے۔ اس کا نبوتی تعین اس حقیقت سے کیا جا سکتا ہے کہ دانی ایل اس کے تیسرے سال کو اس کا پہلا سال قرار دیتا ہے، لیکن اس سے بھی بڑھ کر، یہ اس پہلے فرمان سے ظاہر ہوتا ہے جس کا اس نے اعلان کیا۔

The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.

दशम अध्याय में गब्रिएल का जो संघर्ष फारस के राजाओं के साथ चल रहा था, वह इस विषय में था कि कूरूश को उस अवस्था तक पहुँचाया जाए जहाँ वह आगे बढ़कर उन तीन आज्ञाओं में से पहली की घोषणा करे, जिनके द्वारा यहूदियों को लौटने और यरूशलेम तथा मन्दिर के पुनर्निर्माण की अनुमति मिलती। तीसरी आज्ञा तेईस सौ वर्ष की भविष्यद्वाणी के आरम्भ का चिन्ह ठहरती, जिसका अंत तब हुआ जब तीसरा स्वर्गदूत 22 अक्तूबर, 1844 को आया। तीसरी आज्ञा तीसरे स्वर्गदूत का प्रतीक थी, और इसलिए कूरूश की पहली आज्ञा 1798 में पहले स्वर्गदूत के आगमन का प्रतीक थी। कूरूश पहले स्वर्गदूत का प्रतिनिधित्व करता है, और इसी कारण दानिय्येल की पुस्तक में उसका पहला वर्ष तीन वर्षों का प्रतिनिधित्व करता था।

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

سایرس، بنا بر این، «آخِر زمان» را نمایندگی می‌کند؛ زیرا در هنگامی که فرشتۀ اول (سایرس) در سال 1798 فرا رسید، «آخِر زمان» نیز فرارسید و کتاب دانیال گشوده شد. باور بر این است که نامِ سایرس از واژۀ فارسیِ باستان «Kūruš» مشتق شده است که به معنای «خورشید» است، در ترکیب با واژۀ ایلامیِ «kursh» به معنای «تخت»، که دلالت بر پیوندی با اقتدار سلطنتی یا پادشاهی دارد. اشعیا نیز به این ویژگی‌های سایرس می‌پردازد.

That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.

ကောရုရှ်အကြောင်းကို မိန့်တော်မူသည်မှာ၊ “သူသည် ငါ၏ ထိန်းကျောင်းသူ ဖြစ်၍၊ ငါအလိုရှိသမျှကို ပြည့်စုံစေမည်။” ယေရုရှလင်မြို့အား “သင်သည် ပြန်လည် တည်ဆောက်ခြင်းကို ခံရမည်” ဟူ၍၎င်း၊ ဗိမာန်တော်အား “သင်၏ အုတ်မြစ်ကို ချမှတ်ရမည်” ဟူ၍၎င်း မိန့်တော်မူ၏။ ထာဝရဘုရားသည် မိမိ၏ ဘိသိက်ခံသူ ကောရုရှ်အား၊ ငါသည် သူ၏ လက်ယာလက်ကို ကိုင်ထားပြီး၊ သူ့ရှေ့၌ လူမျိုးများကို နှိမ်နင်းစေမည်။ ဘုရင်တို့၏ ခါးကို ဖြေချစေမည်။ သူ့ရှေ့၌ တံခါးနှစ်ဖက်ကို ဖွင့်လှစ်စေမည်။ ထိုတံခါးများသည် ပိတ်လျက် မနေရ။ “ငါသည် သင့်ရှေ့သို့ သွားမည်။ ကောက်ကွေ့သော အရပ်များကို ဖြောင့်မတ်စေမည်။ ကြေးဝါတံခါးများကို အပိုင်းပိုင်း ချိုးဖျက်မည်။ သံတံခွန်များကို နှစ်ပိုင်း ဖြတ်တောက်မည်။ မှောင်မိုက်ထဲက ဘဏ္ဍာများနှင့် လျှို့ဝှက်ရာ၌ ဝှက်ထားသော စည်းစိမ်ဥစ္စာများကို သင့်အား ပေးမည်။ ထိုသို့ပြုခြင်းအားဖြင့်၊ သင့်ကို နာမည်ဖြင့် ခေါ်တော်မူသော ငါ ထာဝရဘုရားသည် ဣသရေလ၏ ဘုရားသခင် ဖြစ်ကြောင်းကို သင် သိစေခြင်းငှာ ဖြစ်၏။ ငါ၏ ကျွန် ယာကုပ်ကြောင့်၎င်း၊ ငါရွေးကောက်သော ဣသရေလကြောင့်၎င်း၊ ငါသည် သင့်ကို နာမည်ဖြင့် ခေါ်ခဲ့ပြီ။ သင်သည် ငါ့ကို မသိသော်လည်း၊ ငါသည် သင့်အား ဘွဲ့နာမ ပေးထားပြီ။ ငါသည် ထာဝရဘုရား ဖြစ်၏။ အခြားသူ မရှိ။ ငါ့မှတစ်ပါး ဘုရားသခင် မရှိ။ သင်သည် ငါ့ကို မသိသော်လည်း၊ ငါသည် သင့်ကို ခွန်အားတပ်ဆင်ပေးခဲ့ပြီ။ နေထွက်ရာအရပ်မှ နေဝင်ရာအရပ်တိုင်အောင်၊ ငါ့မှတစ်ပါး အခြားသူ မရှိကြောင်းကို လူတို့ သိစေခြင်းငှာ ဖြစ်၏။ ငါသည် ထာဝရဘုရား ဖြစ်၏။ အခြားသူ မရှိ။ ဟေရှာယ 44:28–45:6။

Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.

Koresh Masihning timsoli edi, chunki u Egamizning “moylangani” bo‘lgan va Quddusni bunyod etib, ma’badning poydevorini qo‘yuvchi Xudoning “cho‘poni” deb atalgan. U yopiq darvozalarni ochish bilan bog‘liq bo‘lgan zotdir, xuddi Masih kabi: U ochadi va hech kim yopmaydi, yopadi va hech kim ochmaydi. Va Koreshga “zulmat xazinalari va maxfiy joylarning yashirin boyliklari” berilgan. Koresh islohot harakatlari chizig‘i bo‘ylab bir necha belgi nuqtalarini bajo keltiradi.

He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.

Тэрээр төгсгөлийн цагийг тэмдэглэдэг: тэр үед анхны тэнгэрэлч ирж, Даниелын номын лац тайлагдан, улмаар “харанхуйн эрдэнэс ба нууц газруудын далд баялаг”-аас ирэх мэдлэгийн өсөлт бий болдог. Тэдгээр “харанхуйн эрдэнэс ба нууц газруудын далд баялаг” нь “баригдах” ёстой “суурь”, мөн “тавигдах” ёстой “сүм”-ийг бүрдүүлдэг. Кирээр бэлгэдэгдсэн Христ бол Эзэний “тослогдсон” Нэгэн бөгөөд Христ Өөрийн баптисм дээр тослогдсон билээ. Иймээс Кир нь зөвхөн анхны тэнгэрэлчийн ирэлт төдийгүй, мөн Христ тослогдох үед Ариун Сүнс бууж ирсэнчлэн, анхны тэнгэрэлч бууж ирэхэд түүнд хүч өгдөг хоёр дахь тэнгэрэлч мөн юм. 1844 оны 10-р сарын 22-нд Христ өмнө нь хаалттай байсан Ариун Ариун газрын хаалга буюу “үүд”-ийг нээсэн. Кир мөн гурав дахь тэнгэрэлчийн ирэлтийг тэмдэглэдэг.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Kores muraqbi amezwaru yeṭṭfen, akked muraqbi amezwaru yessefk allal n yal yiwen seg kraḍ n imuraqben. Kores d lweqt n tagara deg 1798, mi d-yewweḍ muraqbi amezwaru. Kores yettwasekcem i 11 Ɣuct 1840 mi tessusem tikkelt n muraqbi amezwaru (ttemzizdeg). Yettwasekcem i umahil n userses n lsasat, akken i yettwammel s usefru n tferkit n 1843 deg Mayyu n 1842. Yettwasekcem i lebni n uxxam n Rebbi, imi snat n taggayin bḍant deg usnefli amezwaru ass n 19 Ibrir 1844, yerna yettwasekcem i wis sin unbeddel deg usnefli ameqqran n 22 Tuber 1844.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

مىللەرىتلەرنىڭ ئىسلاھات ھەرىكىتىدىكى بارلىق مۇھىم بەلگىلەر كورەش تەرىپىدىن تىپىك قىلىنغان ئىدى؛ شۇڭا بۇ بەلگىلەر يۈز قىرىق تۆت مىڭنىڭ ھەرىكىتىنىڭ بەلگىلىرىنىمۇ تىپىك قىلماقتا. مىللەرىت ھەرىكىتىنىڭ ئالدىدىن، مەسىھ مىللەرىتلەرنىڭ تارىخىدىن ئىلگىرى يۈز بېرىدىغانلىقىنى كۆرسەتكەن بەلگىلەر كەلگەن ئىدى.

“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

“ꞌਪ੍ਰਫੇਸੀ ਨਾ ਕੇਵਲ ਮਸੀਹ ਦੇ ਆਉਣ ਦੇ ਢੰਗ ਅਤੇ ਉਦੇਸ਼ ਦੀ ਪਹਿਲਾਂ ਹੀ ਘੋਸ਼ਣਾ ਕਰਦੀ ਹੈ, ਸਗੋਂ ਉਹ ਅਜਿਹੇ ਨਿਸ਼ਾਨ ਵੀ ਪੇਸ਼ ਕਰਦੀ ਹੈ ਜਿਨ੍ਹਾਂ ਰਾਹੀਂ ਮਨੁੱਖ ਜਾਣ ਸਕਣ ਕਿ ਉਹ ਸਮਾਂ ਨੇੜੇ ਹੈ। ਯਿਸੂ ਨੇ ਕਿਹਾ: ‘ਸੂਰਜ ਵਿੱਚ, ਅਤੇ ਚੰਦ ਵਿੱਚ, ਅਤੇ ਤਾਰਿਆਂ ਵਿੱਚ ਨਿਸ਼ਾਨ ਹੋਣਗੇ।’ Luke 21:25. ‘ਸੂਰਜ ਅੰਧਕਾਰਮਈ ਹੋ ਜਾਵੇਗਾ, ਅਤੇ ਚੰਦ ਆਪਣੀ ਰੌਸ਼ਨੀ ਨਾ ਦੇਵੇਗਾ, ਅਤੇ ਆਕਾਸ਼ ਦੇ ਤਾਰੇ ਡਿੱਗ ਪੈਣਗੇ, ਅਤੇ ਜੋ ਸ਼ਕਤੀਆਂ ਆਕਾਸ਼ ਵਿੱਚ ਹਨ ਉਹ ਹਿਲਾਈਆਂ ਜਾਣਗੀਆਂ। ਅਤੇ ਤਦੋਂ ਉਹ ਮਨੁੱਖ ਦੇ ਪੁੱਤਰ ਨੂੰ ਮਹਾਨ ਸ਼ਕਤੀ ਅਤੇ ਮਹਿਮਾ ਨਾਲ ਬੱਦਲਾਂ ਵਿੱਚ ਆਉਂਦਾ ਹੋਇਆ ਦੇਖਣਗੇ।’ Mark 13:24–26. ਪ੍ਰਕਾਸ਼ਨ ਪ੍ਰਾਪਤ ਕਰਨ ਵਾਲਾ ਪਹਿਲਾਂ ਆਉਣ ਵਾਲੇ ਚਿੰਨ੍ਹਾਂ ਵਿੱਚੋਂ ਪਹਿਲੇ ਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਵਰਣਨ ਕਰਦਾ ਹੈ, ਜੋ ਦੂਜੇ ਆਗਮਨ ਤੋਂ ਪਹਿਲਾਂ ਹੋਣੇ ਸਨ: ‘ਇੱਕ ਵੱਡਾ ਭੂਚਾਲ ਆਇਆ; ਅਤੇ ਸੂਰਜ ਵਾਲਾਂ ਦੇ ਟਾਟ ਵਾਂਗ ਕਾਲਾ ਹੋ ਗਿਆ, ਅਤੇ ਚੰਦ ਲਹੂ ਵਰਗਾ ਹੋ ਗਿਆ।’ Revelation 6:12.”

“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

“Alemeʿtoen shemūn adā meftāḥat qarn al-tisʿeʿa ʿasra. Bemeffetsām hāʾ nebuʾat, beʿāmeta 1755, taḥadāth zelzelā rabā yākallu men kulle zelzelāt zeteṣajjalu.” The Great Controversy, 304.

The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.

İkinci Gəlişi müjdələyən əlamətlər 1798-dən bir qədər əvvəl, 1755-ci ildə başladı. 1798-ci il ruhani İsrailin ruhani Babildəki əsarətinin sonu idi; Sister White öyrədir ki, bu əsarət hərfi İsrailin hərfi Babildəki hərfi əsarəti ilə simvollaşdırılmışdı; həmin əsarət isə yetmiş illik əsarətin sonunda, Kir açıq darvazalardan içəri girib Babili aldıqda və Belşassarı öldürdükdə başa çatmışdı.

“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Anqay Diospa iglesianqa kunanqa librin kashan chinkasqa miraypa qispichisqanpaq diosmanta hamuq yuyayninta hunt’aspa ñawpaqman apanampaq. Achka pachak watakunapin Diospa llaqtanqa libertadenkunamanta hark’asqa ñak’arirqanku. Evangelio llapallan cheqninpi willakusqanqa amachasqa karqan, hinaspapas runakunapa kamachikuyninkunata mana kasukuqkunamanqa aswan sinchi castigonakuna churakusqa karqan. Chayraykun Señorpa hatun moral uvas chakranqa casi llapanpi mana llamk’asqa qhiparqan. Runakunan Diospa siminpa k’anchayninmanta qichusqa karqanku. Pantaypa hinaspa supersticiónpa tutayanmi cheq religionmanta yachayta chinkachiyta munarqan. Kay unay, mana samakuq ñak’ariykuna tiempopi, kay pachapi Diospa iglesianqa cheqaqtapunin prisionpi karqan, imaynachus Israelpa churinkuna exilio pacha Babiloniapi prisionerokuna karqanku, chay hinata.” Prophets and Kings, 714.

The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.

Բաբելոնում յոթանասուն տարիների վախճանը նախատիպում էր 1798 թվականը, և կային նշաններ, որոնք նախորդեցին 1798-ին և ազդարարեցին, որ Քրիստոսի վերադարձը մոտալուտ էր։

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.

«ظهور جيش كورش أمام أسوار بابل كان لليهود علامةً على أن خلاصهم من السبي قد اقترب. وقبل ولادة كورش بأكثر من قرن، كان الوحي قد ذكره بالاسم، وأمر بأن يُدوَّن سجلٌّ بالعمل الفعلي الذي كان سيقوم به في الاستيلاء على مدينة بابل على حين غِرَّة، وفي إعداد الطريق لإطلاق أبناء السبي.» الأنبياء والملوك، 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Cyrus sutam markakuna 1798 manaraq chayamunankupaq ñawpa willakuykunatapas rikuchirqan. Historiadorakunaqa Darioqwan Cyruspa kamachikuyninmanta manam allin sut’inchaywanchu rimanku, ichaqa Diospa Siminqa sut’im. Medo-Persia qhapaq suyuqa Babilonia qhapaq suyuta qatiqmi karqan, hinaspa Medo-Persiaq ñawpaq reyinqa Dario karqan, chaywanpas sobrino-nin Cyrusmi general karqan Babiloniata hap’iq, Belsasarpa qhipa hatun mikhuynin tuta. Cyruspas Dariopas iskayninku sutam kayacharqanku qanchis chunka watayuq prisionmanta tukukuy pacha, chaymi 1798 watapi pacha tukukuymanta rikuchin, hinaspapas 1989 watapi pacha tukukuymantataq rikuchin.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

މޫސާގެ ތާރީޚުގެ ނިމުމުގެ ޒަމާން އަލާމާތްކުރެވުނީ ހާރޫނާއި މޫސާގެ ވިލެތްތަކުން، އެ ދެ ވިލެތް ތިން އަހަރު ވަކިން ކުރެވިފައެވެ. އެ ތާރީޚު ކްރިސްޓްގެ ތާރީޚު ނިމިގެން އެންމެ ކަމިލައިން މިސާލުކޮށްދެއެވެ، އަދި އެ ތާރީޚުގެ ނިމުމުގެ ޒަމާން އަލާމާތްކުރެވުނީ ޔޫހަނާގެ ވިލެތުން، އަދި އެއަށް ފަހު ހަ މަސް ފަހުން އޭނާގެ ކަޒިން ޢީސާގެ ވިލެތުންނެވެ. ނިމުމުގެ ޒަމާނަށް ދެ ވޭމާކް ހުރިއެވެ، އަދި ދާރިޔޫސް އާއި ސައިރަސް ދެކެމެން ހަފްތަދިހަ އަހަރުގެ މަރުކަޒުގެ ނިމުން އަލާމާތްކުރެއެވެ، އެއީ އެއް ހާސް ދެ ސަތޭކަ ސައްޓި އަހަރުގެ މަރުކަޒުގެ ނިމުން މިސާލުކޮށްދެނީއެވެ. 1798 ގައި ޕޭޕަލް ދޫންޏަކަށް ލިބުނު މަރުވާ ޒަޚަމްގެ ފަހުން، އެ ދޫންޏަށް ސުވާރުވެ އެއަށް ރާއްޖެވެ ހިންގި އެއް މީހާގެ މަރު އަނެއް އަހަރު ގެ ތެރޭގައި ހިނގިއެވެ. 1989 ގައި ރީގަން އާއި ބުޝް ފުރަތަމަ، ދެކެމެންވެސް ރައީސުން ތިބިއެވެ.

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Կյուրոսը նշանավորում է այն նշանները, որոնք ազդարարում են վախճանի ժամանակի գալուստը, և նա նշանավորում է վախճանի ժամանակը։ Նա նշանավորում է գիտության աճը և առաջին պատգամի զորացումն, երբ մի հրեշտակ իջնում է, և նա նշանավորում է այն աշխատանքը, որն այնուհետև ձեռնարկվում է հիմքերը դնելու մեջ՝ տաճարը շինելու գործը, և երրորդ հրեշտակի գալուստը, երբ Ուխտի Պատգամաբերը հանկարծ գալիս է Իր տաճարը։

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

در سالِ سوّمِ کورش، پادشاهِ فارس، امری بر دانیال، که نامش بلطشصر خوانده می‌شد، مکشوف گردید؛ و آن امر راست بود، امّا زمانِ مقرّر دراز بود؛ و او آن امر را دریافت و از رؤیا فهم حاصل کرد. در آن ایّام، من، دانیال، سه هفتهٔ کامل ماتم گرفته بودم. نانِ لذیذ نخوردم، و گوشت و شراب به دهانم درنیامد، و خویشتن را اصلاً تدهین نکردم، تا آنکه سه هفتهٔ تمام به انجام رسید. و در روزِ بیست و چهارمِ ماهِ اوّل، هنگامی که در کنارِ نهرِ عظیم، یعنی حدّاقل، بودم. دانیال ۱۰:۱–۴.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Կյուրոսի և Բելթեշացարի խորհրդանիշները ներկայացնում են վերջին օրերի որոշակի մարգարեական պատմություն։ Բելթեշացարի խորհրդանիշը մեզ հայտնում է, որ ներկայացվող ժողովուրդը հարյուր քառասունչորս հազարն է, որոնք ուխտի ժողովրդի վերջին սերունդն են։ Նրանք տեղադրված են Կյուրոսով ներկայացվող մարգարեական պատմության մեջ, որը ներկայացնում է այն պատմությունը, որ նախորդել է 1798-ին, և 1989-ին, և 2001 թվականի սեպտեմբերի 11-ին, որովհետև Կյուրոսը ներկայացնում է այդ բոլոր ճանապարհանշանները։ Նա ներկայացնում է նաև 2020 թվականի հուլիսի 18-ի հիասթափությունը, և նույնիսկ Միացյալ Նահանգներում շուտով եկող կիրակնօրյա օրենքը։ Դանիելի վերջին տեսիլքը մարգարեապես որտեղ է տեղադրված՝ որոշելու բանալին որոշվում է նրանով, թե Դանիելն ինչ գիտի։

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

Sa semmaan ci jëkk bi, Danyeel (Belteshazzar) am na xam-xam ci ñaari mbir yi, mooy “mbir mi” ak itam “peeñ mi”. “Mbir mi” mooy baat bu Ebraayik bi ñuy wax “dabar,” te maanaam mooy “kàddu”, te Jàbriil jëfandikoo na ko ngir tegu “peeñu chazon” bi ci ñaar-fukki téeméeri ak juróom-ñetti fukk ak ñaar at yi (“juróom-ñaari yoon”). “Peeñ mi” ci semmaan bi jëkk, bi Danyeel deggoo, mooy “peeñu mareh” bi ci ñetti junni ak ñaar téeméeri at yi. Ñi Yàlla fas kóllëre ak ñoom ci mujjug jamono ji, xamuñu woon “juróom-ñaari yoon” yi ci waxtu mujjug jamono ji, ci atum 1989. Xamuñu woon “juróom-ñaari yoon” yi, ba gannaaw 11 Suweññe 2001, ba tax na Danyeel nekk ci jamonoy yëngu-yëngub yeesal gu yonent yi di tegu Koorees gannaaw 11 Suweññe 2001, ndaxte Danyeel, miy tegu yëngu-yëngub yonent bu mujj bi, xam na benn ci “mbir mi,” ak “peeñ mi”.

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

డానియేలు ఇరవై ఒక దినముల దుఃఖకాలములో ఉన్నవాడిగా గుర్తింపబడెను. ఆ దుఃఖపు “ఆ దినములలో” డానియేలు ఆ “విషయమును” గ్రహించెను, మరియు ఆ “దర్శనమునకు” కూడ అతనికి అవగాహన కలిగెను. “విషయము” సూచించిన సత్యము, ఆ దుఃఖదినములలో డానియేలుకు బయలుపరచబడెను. సంస్కరణ రేఖలలో అర్ధరాత్రి క్రందనమునకు కాస్త ముందుగా దేవుని ప్రజలు “దుఃఖించుచున్నవారిగా” ప్రతినిధీకరింపబడుదురు. విజయప్రవేశమునకు కాస్త ముందుగా లాజరు విషయమై మార్థా మరియు మరియ దుఃఖించుటలో ఆ దుఃఖము ప్రతినిధీకరించబడెను. యిర్మీయా వ్యక్తపరచినట్లుగా, మిల్లరైట్ చరిత్రలో తొలి నిరాశానంతర నిరుత్సాహముచేత అది ఉదాహరింపబడెను.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.

Նոր խօսքերը գտայ, եւ ես կերայ զանոնք. եւ քու խօսքդ ինծի եղաւ իմ սրտիս ցնծութիւնն ու ուրախութիւնը. քանզի ես կոչուած եմ քու անունովդ, ո՛վ Զօրքերու Տէր Աստուած։ Ես չնստայ ծաղրողներու ժողովին մէջ, ոչ ալ ուրախացայ. ես առանձին նստայ քու ձեռքովդ, որովհետեւ դուն զիս լեցուցիր բարկութեամբ։ Ինչո՞ւ է իմ ցաւս մշտնջենաւոր, եւ իմ վէրքս անբուժելի, որ չի կամենար բուժուիլ։ Մի՞թէ դուն բնաւ ինծի համար պիտի ըլլաս ստախօսի պէս, եւ ինչպէս ջուրեր, որոնք կը պակսին։ Երեմիա 15:16–18։

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Jeremiah man “rejoice” nɛn, alɔ́ nsaara Sodom na Egypt nsafoa wɔ Revelation kapita kɛtɛkɛtɛ 11 mu yɛe wɔ nnipa baanu a wɔyɛ adansefo no wuo ho. Sɛ obi “nnye ahurisie” a, ɛkyerɛ sɛ ɔredi awerɛhoɔ. Belteshazzar ne awerɛhoɔ no da awerɛhoɔ a ɛfa adansefo baanu no wuo ho no adi. July 18, 2020, ne November 3, 2020 no, wɔkumm adansefo baanu a wɔyɛ nokorɛ Protestant abɛn no ne Republican mmɛn a ɛwɔ asase so aboa no mu no wɔ Sodom ne Egypt mmorɔn so, faako a wɔsan bɔɔ yɛn Awurade asɛndua mu no. Ɛberɛ a wɔbɔɔ yɛn Awurade asɛndua mu no, n’akyidifoɔ fii ase dii awerɛhoɔ. Wɔgyinaa adansefo baanu no anan mu wɔ Revelation kapita kɛtɛkɛtɛ 11 mu sɛ Mose ne Elija.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

Ọ nwere ebe ise n’Akwụkwọ Nsọ ebe a kpọrọ Kraịst Maịkel, atọ n’akwụkwọ Daniel, otu n’akwụkwọ Jude, na nke ọzọ n’akwụkwọ Mkpughe. N’isi nke iri, nke anyị na-atụle ugbu a, a kpọrọ Maịkel aha ugboro abụọ, n’amaokwu nke iri na atọ na nke iri abụọ na otu, ma emesịa ọzọ n’isi nke iri na abụọ, amaokwu nke mbụ. A kọwara ya n’akwụkwọ Mkpughe 12:7. N’akwụkwọ Jude, a kọwara Maịkel dịka onye kpọlitere Moses n’ọnwụ, onye, n’akwụkwọ Mkpughe isi nke iri na otu, bụ otu n’ime ndị àmà ahụ nwụrụ n’okporo ámá.

I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

امپُر کھُونتِن مِی کِہ، اگرچِہ پے اِہ باتَلَک غان پِشتر آشنای داشتے، ایچون خُداوند قومَہ از سَرزمینِ مصر نجات دا، بعد ازاں اُن کسانَہ کِہ ایمان نیاوردے بوئے، ہلاک کرد. و آن فرشتگان کِہ مقامِ نخستینِ خُدِشَہ نگاه نداشتے، بلکہ مسکنِ خُدِشَہ ترک کردے، او ایشانَہ در زنجیرانِ جاودانی زیرِ تاریکی تا روزِ داوریِ بزرگ محفوظ داشتہ است. چنان‌کِہ سدوم و عمورہ و شہرانِ پیرامونِ ایشان نیز بہ همان‌گونہ خُدِشَہ بہ زنا سپردے و در پیِ جسمِ بیگانہ رفتے، برایِ عبرت پیشِ چشم نہادہ شدے و انتقامِ آتشِ جاودانیَہ می‌کشند. ہم‌چنان این خواب‌بینانِ ناپاک نیز جسمَہ آلوده می‌سازند، حاکمیتَہ خوار می‌شمارند، و بر بزرگان بد می‌گویند. اما میکائیلِ رئیس‌الملائکہ، آن‌گاه کِہ با ابلیس مجادلہ می‌کرد و دربارۂ جسدِ موسی منازعہ داشت، جرأت نکرد بر او تهمتِ دشنام‌آمیز آورد، بلکہ گفت: «خُداوند تو را توبیخ فرماید.» یهودا ۵–۹۔

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

በይሁዳ መጽሐፍ ውስጥ፣ በሁለቱም በሰዶምና በግብጽ አውድ ውስጥ፣ በራእይ ምዕራፍ አሥራ አንድ ሙሴና ኤልያስ የሚገደሉባትን ታላቂቱን ከተማ የሚወክል ሲሆን፤ ክርስቶስ፣ በሚካኤል የተመሰለ፣ የሙሴን ሥጋ ያስነሣል። በራእይ ምዕራፍ አሥራ አንድ ውስጥ ሙሴና ኤልያስ ለሦስት ቀን ተኩል ምሳሌያዊ ቀኖች ሞተው ነበር፤ ሚካኤልም ከሰማይ በሚወርድበት ጊዜ ለቤልጤሻጸር የሚደረገው የሐዘን ዘመን ይፈጸማል። መስመር በመስመር፣ ዳንኤል ምዕራፍ አሥር ቁጥር አንድ እስከ አራት፣ ሁለቱ ምስክሮች በሚካኤል ሲያስነሣቸው የሚጠናቀቀውን የሐዘን ዘመን እየለዩ ያሳያሉ።

We shall continue this study in the next article.

Yaqinaka kay yachayta qatiq willakuypi rantiykuqkunaq qepa qillqapi qatirqasunchik.

“The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

«أب الآسمى موسى وإيليّاَ اختيروا ليكونوا رُسُلَه إلى المسيح، وليُمجّدوه بنور السماء، ويتحادثوا معه بشأن آلامه الآتية، لأنهم قد عاشوا على الأرض كبشر؛ وقد اختبروا الحزن والألم الإنسانيَّين، واستطاعوا أن يتعاطفوا مع امتحان يسوع في حياته الأرضية. وكان إيليّا، في مقامه كنبيّ لإسرائيل، قد مثّل المسيح، وكانت خدمته، إلى حدٍّ ما، مشابهةً لخدمة المخلّص. أمّا موسى، فبصفته قائد إسرائيل، فقد قام مقام المسيح، متحادثًا معه ومتّبعًا توجيهاته؛ ولذلك كان هذان الاثنان، من بين جميع الجموع المحتشدة حول عرش الله، الأليقَ بأن يخدما ابن الله.»

“When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

«Όταν ο Μωυσής, εξοργισμένος από την απιστία των υιών του Ισραήλ, εκτύπησε τον βράχο εν οργή και τους έδωσε το ύδωρ το οποίο ζητούσαν, οικειοποιήθηκε τη δόξα για τον εαυτό του· διότι ο νους του ήταν τόσο απορροφημένος από την αχαριστία και την απείθεια του Ισραήλ, ώστε παρέλειψε να τιμήσει τον Θεό και να μεγαλύνει το όνομά Του, εκτελώντας την πράξη την οποία Εκείνος τον είχε διατάξει να πράξει. Ήταν στο σχέδιο του Παντοδυνάμου να φέρνει συχνά τους υιούς του Ισραήλ σε στενές περιστάσεις και έπειτα, μέσα στη μεγάλη τους ανάγκη, να τους ελευθερώνει με τη δύναμή Του, ώστε να αναγνωρίζουν την ιδιαίτερη μέριμνά Του γι’ αυτούς και να δοξάζουν το όνομά Του. Αλλά ο Μωυσής, υποκύπτοντας στις φυσικές παρορμήσεις της καρδιάς του, ιδιοποιήθηκε για τον εαυτό του την τιμή που ανήκε στον Θεό, έπεσε κάτω από την εξουσία του Σατανά και του απαγορεύθηκε να εισέλθει στη γη της επαγγελίας. Αν ο Μωυσής είχε παραμείνει σταθερός, ο Κύριος θα τον είχε φέρει στη γη της επαγγελίας, και έπειτα θα τον είχε μεταθέσει στον Ουρανό χωρίς να δει θάνατο.»

“As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

«Kama ilivyokuwa, Musa alipitia mauti, lakini Mwana wa Mungu alishuka kutoka Mbinguni akamfufua kabla mwili wake haujaona uharibifu. Ingawa Shetani alishindana na Mikaeli kwa ajili ya mwili wa Musa, na akadai kuwa ni mawindo yake halali, hakuweza kumshinda Mwana wa Mungu; naye Musa, akiwa na mwili uliofufuliwa na kutukuzwa, akachukuliwa mpaka kwenye nyua za Mbinguni, naye sasa alikuwa mmoja wa wale wawili wenye kuheshimiwa, waliopewa agizo na Baba ili wamngojee Mwana wake.»

“By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.

«Με το να επιτρέψουν στον εαυτό τους να καταβληθεί τόσο πολύ από τον ύπνο, οι μαθητές είχαν χάσει τη συνομιλία μεταξύ των ουρανίων αγγελιοφόρων και του δοξασμένου Λυτρωτή. Αλλά όταν ξυπνούν ξαφνικά από βαθύ ύπνο και αντικρίζουν ενώπιόν τους το υπερκόσμιο όραμα, γεμίζουν από έκσταση και δέος. Καθώς ατενίζουν την ακτινοβόλο μορφή του αγαπημένου τους Διδασκάλου, αναγκάζονται να σκεπάσουν τα μάτια τους με τα χέρια τους, επειδή διαφορετικά δεν μπορούν να υπομείνουν την ανέκφραστη δόξα που περιβάλλει το πρόσωπό του και εκπέμπει ακτίνες φωτός όπως εκείνες του ήλιου. Για σύντομο διάστημα οι μαθητές βλέπουν τον Κύριό τους δοξασμένο και υψωμένο μπροστά στα μάτια τους, και τιμημένο από τα λαμπροφόρα όντα, τα οποία αναγνωρίζουν ως τους ευνοημένους του Θεού.» The Spirit of Prophecy, volume 2, 329, 330.