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.

A aya ta ɗaya ta sura ta goma, an sanar da mu cewa shekarar uku ce ta Sairus, amma a sura ta ɗaya, an sanar da mu cewa Daniyel ya rayu ne kawai, ko kuwa ya ci gaba har zuwa shekarar farko ta Sairus.

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

Kuma Daniyel ya ci gaba har zuwa shekara ta fari ta sarki Sairus. Daniyel 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.

Tsawon shekaru biyu, Kurosh ya kasance yana mulki tare da Dariyus Bamedi a zahiri; saboda haka shekara ce ta ukunsa, amma kuma ita ce shekararsa ta fari.

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.

A shekara ta uku ta Sariki Sairus na Farisa aka bayyana wa Daniyel wani al’amari, wanda ake kira sunansa Belteshazzar; al’amarin kuwa gaskiya ne, amma ƙayyadadden lokacin yana da tsawo; kuma ya fahimci al’amarin, yana kuwa da ganewa game da wahayin. Daniyel 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.”

A annabcin annabci an gabatar da Cyrus a farkon da kuma na ƙarshe cikin wahayoyin Daniyel. Babi na farko na littafin Daniyel, kamar yadda aka riga aka bayyana a cikin maƙaloli na baya, yana wakiltar mala’ika na fari na Ru’ya ta Yohanna babi na goma sha huɗu. Sa’ad da aka gane mala’ika na fari a cikin annabci, yana ɗauke da dukan siffofin annabci na dukan mala’iku uku na Ru’ya ta Yohanna 14. Matakai uku na bisharar madawwamiya da aka wakilta cikin mala’ika na fari su ne, “ku ji tsoron Allah,” “ku ba shi ɗaukaka,” gama “lokacin shari’arsa ya zo.”

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.

Saboda Daniyel da samarin nan uku “sun ji tsoron Allah,” suka zaɓi su ƙi abincin Babila, su kuma ci gaba da kasancewa masu cin ganyayyaki. A gwajin gani da ya biyo baya, Daniyel da samarin nan uku “sun ɗaukaka Allah” ta wurin kyakkyawan bayyanarsu ta lafiyayyen jiki, sabanin waɗanda suka ci abincin Babila. Bayan shekara uku, “sa’ar shari’a” ta zo sa’ad da Nebukadnezzar ya gwada su, ya kuwa same su sau goma sun fi dukan masu hikimar Babila hikima.

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.

Matakai uku na bisharar madawwami ana kuma wakilta su a cikin babi na ƙarshe na Daniyel a matsayin tsari wanda ta wurinsa ƙaruwa ta ilimi ke tsarkakewa, tana mai da fari, tana kuma gwada waɗanda ake ɗaukar alhakin hasken da aka buɗe hatiminsa a lokacin ƙarshe. A babi na farko na Daniyel kamar yadda yake a na ƙarshe, an bayyana matakai uku na mala’ika na fari, wanda ya ƙunshi dukan mala’iku ukun. Domin babi na ɗaya shi ne bisharar madawwami ta mala’ika na fari, babi na biyu na Daniyel yana wakiltar mala’ika na biyu na Ru’ya ta Yohanna goma sha huɗu, inda ake wakiltar gwajin siffar dabbar ko kuwa siffar Almasihu, kamar yadda ya kasance a gwaji na biyu cikin matakai uku na babi na ɗaya.

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.

Domin surori na ɗaya da na biyu na littafin Daniyel suna wakiltar mala’ika na fari da na biyu na Ru’ya ta Yohanna goma sha huɗu, sura ta uku kuma da jarabawar da aka yi a filin Dura, tana wakiltar saƙon mala’ika na uku, tare da gargadinsa kada a karɓi alamar dabbar. A sura ta ɗaya ta littafin Daniyel, an ambaci shekara ta fari ta Sairus, kuma a sura ta goma, wadda ita ce wahayi na ƙarshe na Daniyel, an wakilta Sairus da shekara ta uku ta mulkinsa, amma mun san cewa wannan shekara ta uku ita ce shekara ta fari tasa, gama Daniyel bai ci gaba ba sai har zuwa shekara ta fari ta Sairus.

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.

Saboda haka, Cyrus alama ce ta shekara ta farko wadda take ɗauke da shekaru uku. Shi alama ce ta saƙon mala’ika na fari. An ambaci shekarar farko ta Cyrus a aya ta ƙarshe ta wahayi na farko na Daniyel, sa’an nan kuma a sake ambatonta a aya ta farko ta wahayi na ƙarshe na Daniyel. Yana da muhimmanci mu gane alamar annabci ta Cyrus, kuma da fari muna tabbatar da cewa yana wakiltar saƙon mala’ika na fari. Ana iya tabbatar da wannan ta annabci daga gaskiyar cewa Daniyel ya bayyana shekara ta uku tasa a matsayin ta farko; amma abin da ya fi muhimmanci shi ne, an gane hakan ta wurin umarni na farko da ya shelanta.

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.

Gwagwarmayar da Jibrilu yake yi da sarakunan Farisa a sura ta goma, tana da nasaba ne da kai Sairus zuwa ga matsayin da zai cika ya kuma shelanta na farkon dokoki uku, waɗanda za su ba Yahudawa damar komawa su sāke gina Urushalima da haikalin. Doka ta uku ce za ta nuna farkon annabcin shekaru dubu biyu da ɗari uku, wanda ya ƙare sa’ad da mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844. Doka ta uku tana wakiltar mala’ika na uku, sabili da haka, doka ta farko ta Sairus tana wakiltar isowar mala’ika na farko a 1798. Sairus yana wakiltar mala’ika na farko, kuma saboda wannan dalili, a cikin littafin Daniyel shekararsa ta farko ta wakilci shekaru uku.

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.

Saboda haka, Sairus yana wakiltar “lokacin ƙarshe,” domin a sa’ad da mala’ikan farko (Sairus) ya iso a shekara ta 1798, ne “lokacin ƙarshe” ya iso, kuma aka buɗe littafin Daniyel. Ana ganin sunan Sairus ya samo asali ne daga tsohuwar kalmar Farisanci “Kūruš,” wadda take nufin “rana,” haɗe da kalmar Elamiyawa “kursh,” mai nufin “kursiyi,” abin da yake nuna alaƙa da ikon sarauta ko mulki. Ishaya ma yana magana game da waɗannan siffofi na Sairus.

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.

Wanda yake cewa game da Sairus, Shi ne makiyayina, kuma zai cika dukan nufina: har yana cewa wa Urushalima, Za a sāke gina ki; kuma ga haikali, Za a aza harsashinki. Haka Ubangiji yana cewa ga shafaffensa, ga Sairus, wanda na riƙe hannunsa na dama, domin in rinjayi al’ummai a gabansa; zan kuma kwance ɗamarun sarakuna, domin a buɗe ƙofofi masu fuka-fuki biyu a gabansa; kuma ba za a rufe ƙofofin ba; zan tafi a gabanka, in daidaita karkatattun wurare: zan farfasa ƙofofin tagulla, in yayyanka sandunan ƙarfe biyu. Zan kuma ba ka taskokin duhu, da boyayyun dukiyoyi na wurare ɓoyayyu, domin ka sani cewa ni, Ubangiji, wanda nake kiran ka da sunanka, ni ne Allah na Isra’ila. Saboda Yakubu bawana, da Isra’ila zaɓaɓɓena, na ma kira ka da sunanka: na sa maka suna, ko da yake ba ka san ni ba. Ni ne Ubangiji, kuma babu wani dabam; babu Allah sai ni kaɗai: na ƙarfafa ka, ko da yake ba ka san ni ba: domin su sani tun daga fitowar rana, har daga yamma, cewa babu wani sai ni. Ni ne Ubangiji, kuma babu wani dabam. Ishaya 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.

Sairus ya kasance alamar Kristi, domin shi ne “shafaffe” na Ubangiji kuma an kira shi “makiyayi” na Allah, wanda yake gina Urushalima kuma yake aza harsashin haikali. Shi ne wanda yake da alaƙa da buɗe ƙofofin da aka rufe, kamar yadda Kristi ne wanda yake buɗewa ba kuwa wani mutum ya rufe ba, kuma yake rufewa ba kuwa wani mutum ya buɗe ba. Kuma an ba Sairus “dukiyoyin duhu, da ɓoyayyun arzikai na wuraren asiri.” Sairus yana cika alamu masu muhimmanci da dama a kan layin ƙungiyoyin gyara.

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.

Yana nuna lokacin ƙarshe, lokacin da mala’ika na fari ya iso, lokacin da aka buɗe littafin Daniyel kuma sa’an nan ake samun ƙaruwar sani da ta fito daga “taskokin duhu, da ɓoyayyun dukiyoyi na wurare asirai.” Waɗannan “taskokin duhu, da ɓoyayyun dukiyoyi na wurare asirai,” su ne suke zama “tushen” da ake “gina,” da kuma “haikalin” da za a “aza”. Almasihu, wanda aka yi masa alama ta wurin Sairus, shi ne “shafaffe” na Ubangiji, kamar yadda aka shafe Almasihu a baftismarsa. Saboda haka, Sairus ba kawai isowar mala’ika na fari ba ne, shi ma mala’ika na biyu ne wanda yake ba mala’ika na fari iko sa’ad da yake saukowa, kamar yadda Ruhu Mai Tsarki ya sauko lokacin da aka shafe Almasihu. A ranar 22 ga Oktoba, 1844, Almasihu ya buɗe ƙofar ko “gate” zuwa Wuri Mafi Tsarki, wadda ƙofa ce da aka rufe. Sairus kuma yana nuna isowar mala’ika na uku.

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.

Sairus shi ne mala’ika na fari, kuma mala’ika na fari yana ɗauke da dukan muhimman abubuwan da suke cikin mala’iku ukun gaba ɗaya. Sairus shi ne lokacin ƙarshe a shekara ta 1798, sa’ad da mala’ika na fari ya iso. Sairus yana wakiltar Agusta 11, 1840 sa’ad da saƙon mala’ika na fari ya sami ƙarfi (aka shafe shi). Yana wakiltar aikin aza harsashi, kamar yadda aka wakilta ta wajen fitar da jadawalin 1843 a watan Mayu na 1842. Yana wakiltar ginin haikali, kamar yadda aka raba rukuni biyu a baƙin cikin farko a ranar 19 ga Afrilu, 1844, kuma yana wakiltar rabuwa ta biyu a babban baƙin ciki na ranar 22 ga Oktoba, 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.

Dukan alamomin tarihi na motsin gyara na Milleriyawa Kuresh ne ya kasance alamar su, saboda haka waɗannan alamomin tarihi suna kuma zama alamomin tarihi na motsin mutanen ɗari da arba’in da huɗu. Motsin Milleriyawa alamomin da Almasihu ya bayyana cewa za su riga tarihin Milleriyawa ne suka gabace shi.

“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.

“Annabci ba kawai yana faɗin yadda da kuma manufar zuwan Almasihu ba ne, amma yana gabatar da alamomi waɗanda ta wurinsu mutane za su san sa’ad da ya kusato. Yesu ya ce: ‘Za a kuwa ga alamu a rana, da wata, da taurari.’ Luka 21:25. ‘Za a duhuntar da rana, wata kuma ba za ta ba da haskenta ba, taurarin sama kuma za su fāɗo, kuma za a girgiza ikokin da suke cikin sammai. Sa’an nan kuma za su ga Ɗan Mutum yana zuwa cikin gajimare da iko mai girma da ɗaukaka.’ Markus 13:24–26. Mai bayyana wahayi ya kwatanta farkon alamomin da za su riga zuwan na biyu haka: ‘Aka yi babbar girgizar ƙasa; rana kuma ta yi baƙi kamar tsumman gashi, wata kuma ta zama kamar jini.’ Ru’ya ta Yohanna 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.

“An shaida waɗannan alamu kafin farkon ƙarni na goma sha tara. Cikin cikar wannan annabci kuwa, a shekara ta 1755, aka sami mafi muni girgizar ƙasa da aka taɓa rubutawa a tarihi.” 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.

Alamomin da suka sanar da Zuwan na Biyu sun fara kaɗan kafin 1798, a cikin 1755. Shekarar 1798 ita ce ƙarshen bautar Isra’ila ta ruhaniya a Babila ta ruhaniya, wadda ’Yar’uwa White ta koyar cewa an yi mata alama ta misali ta hanyar zahirin bautar Isra’ila ta zahiri a Babila ta zahiri, wadda ta ƙare a ƙarshen shekaru saba’in na bautar, sa’ad da Cyrus ya shiga ta ƙofofin da aka buɗe ya kuma ci Babila da ƙarfi, ya kashe Belshazzar.

“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.

“A yau ikkilisiyar Allah tana da ’yanci ta ci gaba har zuwa cikawa da shirin Allah na ceton jinsin ’yan Adam da ya ɓace. Tsawon ƙarnuka masu yawa mutanen Allah sun sha takurawa ga ’yancinsu. An hana wa’azin bishara cikin tsarkinta, kuma an ɗora mafi tsananin hukunci a kan waɗanda suka kuskura suka yi rashin biyayya ga umarnin mutane. Sakamakon haka, babban gonar inabin ɗabi’a ta Ubangiji ta kusan zama babu mai kula da ita gaba ɗaya. An hana mutane hasken maganar Allah. Duhun kuskure da camfi ya yi barazanar shafe sanin addini na gaskiya. Ikkilisiyar Allah a duniya ta kasance hakika cikin bautar kama a wannan dogon lokaci na tsanantawa marar sassauci, kamar yadda ’ya’yan Isra’ila suka kasance cikin bautar kama a Babila a lokacin zaman bauta.” 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.

Ƙarshen shekara saba’in a Babila ya kasance alama ta 1798, kuma akwai alamu da suka riga 1798, waɗanda suka sanar da cewa dawowar Almasihu ta yi kusa.

“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.

“Bayyanar rundunar Sairus a gaban katangar Babila ta kasance ga Yahudawa alama cewa cetonsu daga kangin bauta yana gabatowa. Fiye da ƙarni ɗaya kafin haihuwar Sairus, Ruhun Wahayi ya ambace shi da suna, ya kuma sa aka rubuta ainihin aikin da zai yi wajen ƙwace birnin Babila ba zato ba tsammani, da kuma shirya hanya domin sako ’ya’yan talala.” Annabawa da Sarakuna, 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.

Kurus ma ya kasance alama ta abubuwan da suka gabaci 1798. Masana tarihi suna da ɗan ruɗani game da mulkin Darius da Kurus, amma Maganar Allah a sarari take. Daular Mediya da Farisa ta biyo bayan Daular Babila, kuma sarkin farko na Mediya da Farisa shi ne Darius, ko da yake ɗan’uwansa Kurus ne shugaban rundunar da ya ƙwace Babila, a daren liyafa ta ƙarshe ta Belshazzar. Kurus da Darius dukansu alamu ne na lokacin ƙarshen bautar shekaru saba’in, wadda ke wakiltar lokacin ƙarshe a 1798, kuma wadda kuma take zama alama ta lokacin ƙarshe a 1989.

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.

Lokacin ƙarshe a tarihin Musa an yi masa alama da haihuwar Haruna da Musa, da tazarar shekaru uku a tsakaninsu. Wannan tarihin ya misalta tarihin Almasihu cikin cikakkiyar hanya, kuma lokacin ƙarshe a cikin wannan tarihin an yi masa alama da haihuwar Yohanna, sannan bayan watanni shida haihuwar ɗan uwansa Yesu. Lokacin ƙarshe yana da alamomi biyu na hanya, kuma Darius da Cyrus dukansu suna nuna ƙarshen bauta ta shekaru saba’in, wadda ta misalta ƙarshen bautar shekaru dubu ɗaya da ɗari biyu da sittin. Mummunan rauninka na dabbar papanci a shekara ta 1798, shekara ta gaba ta biyo bayansa da mutuwar wanda ya hau kanta kuma ya yi mulki a bisa wannan dabba. A shekara ta 1989 Reagan da Bush na farko, dukansu shugabanni ne.

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.

Sairus yana nuna alamomin da suke sanar da zuwan lokacin ƙarshe, kuma yana nuna lokacin ƙarshe. Yana nuna ƙaruwa na ilimi, da ƙarfafa saƙon fari sa’ad da wani mala’ika ya sauko, kuma yana nuna aikin da sai a lokacin ake ɗauka a kafa harsashi, aikin gina haikalin, da zuwan mala’ika na uku sa’ad da Manzon Alkawari ya zo wa haikalinsa nan da nan.

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.

A shekara ta uku ta Sairus, sarkin Farisa, an bayyana wani al’amari ga Daniyel, wanda ake kira Belteshazzar; al’amarin kuwa gaskiya ne, amma ƙayyadadden lokacin ya yi tsawo; kuma ya fahimci al’amarin, yana da ganewa game da wahayin. A waɗannan kwanaki ni, Daniyel, ina cikin makoki har makonni uku cif. Ban ci abinci mai daɗi ba, nama ko ruwan inabi kuwa bai shiga bakina ba, ban kuma shafa wa kaina mai kwata-kwata ba, har sai da cikakkun makonni uku suka cika. Kuma a rana ta ashirin da huɗu ga watan fari, ina bakin babban kogin, wanda ake kira Hiddekel. Daniyel 10:1–4.

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.

Alamomin Sairus da Belteshazzar suna wakiltar takamaiman tarihin annabci a kwanaki na ƙarshe. Alamar Belteshazzar tana sanar da mu cewa mutanen da ake wakilta su ne dubu ɗari da arba’in da huɗu, waɗanda su ne tsara ta ƙarshe ta mutanen alkawari. An sa su cikin tarihin annabci da Sairus yake wakilta, wanda yake wakiltar tarihin da ya riga 1798, da 1989, da 11 ga Satumba, 2001, gama Sairus yana wakiltar dukan waɗannan alamomin lokaci. Haka kuma yana wakiltar baƙin cikin rashin cika tsammani na 18 ga Yuli, 2020, har ma da dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka. Mabuɗin tantance inda aka ɗora wahayi na ƙarshe na Daniyel a annabce ana tantance shi ne ta wurin abin da Daniyel ya sani.

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”.

A aya ta farko, Daniyel (Belteshazzar) yana da fahimtar duka “abin” da kuma “wahayin”. “Abin,” shi ne kalmar Ibrananci “dabar,” wadda take nufin “kalma”, kuma Jibra’ilu yana amfani da ita don wakiltar wahayin “chazon” na shekaru dubu biyu da ɗari biyar da ashirin (“sau bakwai”). “Wahayin” da ke cikin aya ta farko, wanda Daniyel ya fahimta, shi ne wahayin “mareh” na shekaru dubu biyu da ɗari uku. Mutanen alkawarin Allah na kwanaki na ƙarshe ba su fahimci “sau bakwai” ba a lokacin ƙarshe a shekara ta 1989. Ba su fahimci “sau bakwai” ba sai bayan Satumba 11, 2001, saboda haka dole ne Daniyel ya kasance a zamanin motsin gyaran annabci wanda Sairus yake wakilta bayan Satumba 11, 2001, gama Daniyel, wanda yake wakiltar motsin annabci na ƙarshe, yana fahimtar duka “abin,” da kuma “wahayin”.

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.

An bayyana Daniyel yana cikin wani lokaci na kwanaki ashirin da ɗaya na makoki. “A cikin waɗannan kwanaki” na makoki ne Daniyel ya fahimci “abu,” kuma ya kuma sami fahimta game da “wahayin.” An bayyana wa Daniyel gaskiyar da “abin” yake wakilta a cikin kwanakin makoki. Ana wakiltar mutanen Allah a matsayin masu “makoki” a cikin layukan gyara kafin Kukan Tsakar Dare. Ana wakiltar makokin ta wurin yadda Martha da Maryamu suka yi makoki domin Li’azaru, jim kaɗan kafin Shigowar Cikin Nasara. An misalta hakan da karayar zuciya bayan rashin cikar bege na farko a tarihin ’yan Miller, kamar yadda Irmiya ya bayyana.

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.

An sami kalmominka, sai na cinye su; kalmominka kuwa suka zama mini farin ciki da murna ta zuciyata: gama an kira ni da sunanka, ya Ubangiji Allah Maɗaukakin Runduna. Ban zauna cikin taron masu ba’a ba, ban kuma yi murna tare da su ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da fushi. Don me ciwona yake dawwamamme, raunina kuma marar waraka, wanda ya ƙi samun warkewa? Za ka zama mini kamar maƙaryaci ne ƙwarai, kamar ruwaye masu ƙarewa? Irmiya 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.

Irmiya bai “yi murna” ba, abin da ’yan ƙasar Sodom da Masar suka yi a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, a kan mutuwar shaidu biyun. “Rashin yin murna” yana nufin yin makoki. Makokin Belteshazzar yana bayyana makokin da yake da alaƙa da mutuwar shaidu biyun. A ranar 18 ga Yuli, 2020, da 3 ga Nuwamba, 2020, an kashe shaidu biyun na ƙahon Furotesta na gaskiya da ƙahonnin Republican na dabbar ƙasa a titunan Sodom da Masar, inda kuma aka gicciye Ubangijinmu. Sa’ad da aka gicciye Ubangijinmu, almajiransa suka fara yin makoki. An wakilci waɗannan shaidu biyu a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya a matsayin Musa da Iliya.

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.

Akwai nassoshi biyar zuwa ga Almasihu a matsayin Mika’ilu a cikin Nassosi, uku a cikin littafin Daniyel, ɗaya a cikin littafin Yahuda, kuma wata a cikin littafin Ru’ya ta Yohanna. A sura ta goma, wadda muke dubawa yanzu, an ambaci Mika’ilu sau biyu, a aya ta goma sha uku da ta ashirin da ɗaya, sa’an nan kuma a sake a sura ta goma sha biyu, aya ta ɗaya. An bayyana shi a Ru’ya ta Yohanna sura ta goma sha biyu, aya ta bakwai. A cikin Yahuda, an bayyana Mika’ilu a matsayin mai ta da Musa, wanda a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, yana ɗaya daga cikin shaidun da suke matattu a kan titi.

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.

Saboda haka zan tunatar da ku, ko da yake kun taɓa sanin wannan, cewa Ubangiji, bayan ya ceci mutanen daga ƙasar Masar, daga baya ya hallaka waɗanda ba su ba da gaskiya ba. Kuma mala’ikun da ba su kiyaye matsayinsu na farko ba, amma suka bar mazauninsu na kansu, ya tsare su cikin sarƙoƙi madawwama a ƙarƙashin duhu har zuwa shari’ar babbar rana. Kamar yadda Sodom da Gomorrha, da biranen da suke kewaye da su haka ma, da suka ba da kansu ga fasikanci, suna bin baƙin nama, aka sa su a matsayin misali, suna shan azabar ramuwar wutar madawwamiya. Haka kuma waɗannan mafarkai ƙazamai suna ƙazantar da jiki, suna raina iko, suna kuma zagin masu ɗaukaka. Duk da haka Mika’ilu shugaban mala’iku, sa’ad da yake gardama da Iblis ya yi muhawara game da jikin Musa, bai yi ƙarfin hali ya kawo masa zargi na zagi ba, sai dai ya ce, Ubangiji ya tsauta maka. Yahuza 5–9.

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.

A cikin littafin Yahuza, a cikin mahallin Sodom da kuma Masar, wadda ke wakiltar babban birnin da aka kashe Musa da Iliya a cikinsa a Ru’ya ta Yohanna sura ta goma sha ɗaya; Almasihu, wanda aka wakilta da Mika’ilu, ya ta da jikin Musa. Musa da Iliya sun kasance matattu na kwanaki uku da rabi na alama a Ru’ya ta Yohanna sura ta goma sha ɗaya, kuma kwanakin makoki saboda Belteshazzar suna ƙarewa sa’ad da Mika’ilu ya sauko daga sama. Layi bisa layi, Daniyel sura ta goma ayoyi na ɗaya zuwa na huɗu, suna bayyana lokacin makoki wanda yake ƙarewa sa’ad da Mika’ilu ya ta da shaidu biyu.

We shall continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

“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.

“Uban ya zaɓi Musa da Iliya su zama manzanninsa ga Almasihu, su kuma ɗaukaka shi da hasken Sama, su yi tarayya da shi game da azabar da ke zuwa a kansa, domin sun rayu a duniya a matsayin mutane; sun ɗanɗana baƙin cikin ɗan Adam da wahala, kuma suna iya tausaya wa gwajin da Yesu ya sha a rayuwarsa ta duniya. Iliya, a matsayinsa na annabi ga Isra’ila, ya wakilci Almasihu, kuma aikinsa ya kasance, a wani gwargwado, mai kama da na Mai-ceto. Kuma Musa, a matsayin jagoran Isra’ila, ya tsaya a madadin Almasihu, yana tarayya da shi yana kuma bin umarninsa; saboda haka, waɗannan biyun, daga cikin dukan rundunonin da suka taru kewaye da kursiyin Allah, su ne suka fi dacewa su yi hidima ga Ɗan Allah.”

“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.

“Sa’ad da Musa, cike da fushi saboda rashin bangaskiyar ’ya’yan Isra’ila, ya bugi dutsen cikin hasala ya ba su ruwan da suka roƙa, sai ya ɗauki ɗaukaka ga kansa; domin tunaninsa ya shagaltu ƙwarai da rashin godiyar Isra’ila da taurin kansu, har ya kāsa girmama Allah da ɗaukaka sunansa wajen aikata abin da Ya umarce shi ya yi. Nufin Maɗaukaki ne ya kasance yakan kai ’ya’yan Isra’ila cikin matsattsun wurare sau da yawa, sa’an nan kuma, a cikin tsananin buƙatarsu, ya ceci su da ikonsa, domin su gane kulawarsa ta musamman a kansu, su kuma ɗaukaka sunansa. Amma Musa, da ya miƙa kai ga dabi’un zuciyarsa na halitta, ya mayar wa kansa girman da ya kamata ga Allah, ya faɗa ƙarƙashin ikon Shaidan, aka kuma hana shi shiga ƙasar alkawari. Da Musa ya tsaya daram, da Ubangiji ya kai shi ƙasar alkawari, sa’an nan kuma ya ɗaukake shi zuwa Sama ba tare da ya ga mutuwa ba.”

“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.

“Da yake haka ne, Musa ya ratsa ta mutuwa, amma Ɗan Allah ya sauko daga Sama ya tashe shi kafin jikinsa ya ga ruɓewa. Ko da yake Shaiɗan ya yi gardama da Mika’ilu game da jikin Musa, ya kuma yi da’awar cewa ganima ce tasa ta halal, bai iya rinjayar Ɗan Allah ba; aka ɗauki Musa, tare da jiki da aka tashe shi kuma aka ɗaukaka, zuwa harabobin Sama, kuma a yanzu yana ɗaya daga cikin su biyun masu daraja, waɗanda Uba ya ba umurni su yi wa Ɗansa hidima.”

“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.

“Da yake sun bari barci ya rinjaye su ƙwarai, almajiran sun rasa jin tattaunawar da ta gudana tsakanin saƙonnin Sama da Mai-fansa mai ɗaukaka. Amma da suka yi farfaɗowa ba zato daga barci mai nauyi, suka kuma ga wahayin ɗaukaka a gabansu, sai suka cika da murna mai tsanani da kuma tsoro mai daraja. Yayin da suke duban sifar mai haske ta Ubangijinsu ƙaunatacce, sai aka tilasta musu su rufe idanunsu da hannuwansu, domin in ba haka ba ba za su iya jure ɗaukakar da ba za a iya misalta ta ba wadda ta lulluɓe jikinsa, kuma wadda take fitar da haskoki kamar na rana. Na ɗan lokaci kaɗan almajiran suka ga Ubangijinsu a ɗaukake kuma a ɗaga shi a gabansu, kuma ana girmama shi ta hannun waɗannan halittu masu haske waɗanda suka gane su a matsayin zaɓaɓɓun Allah.” Ruhun Annabci, juzu’i na 2, 329, 330.