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.

Ing ayat kapisan, saka pasal sepuluh, kita diparingi katrangan manawa iku taun katelu jamané Koresy, nanging ing pasal kapisan, kita diparingi katrangan manawa Daniel mung urip, utawa lestari, nganti taun kapisan jamané Koresy.

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

Lan Dhanièl tetep tumeka ing taun kapisané Sang Prabu Koresyus. 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.

Sajroning rong taun Kores wis satemené mrentah bebarengan karo Darius, wong Mèdhi, mula iku taun kateluné, nanging uga taun kapisané.

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.

Ing taun katelu pamaréntahané Koresh, ratu ing Pèrsia, sawijining prakara kaparingaké wahyu marang Dhanièl, kang jenengé sinebut Béltsyatsar; lan prakara iku nyata, nanging mangsa kang katetepaké iku dawa: lan dhèwèké mangertèni prakara iku, sarta nduwèni pangerten bab wahyu iku. Daniel 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.”

Kanthi profètis, Koresyus dipunwedharaken ing wahyu kapisan lan pungkasanipun Daniel. Daniel pasal kapisan, kados ingkang sampun dipunaturaken ing artikel-artikel sadèrèngipun, nggambaraken malaékat kapisan saking Wahyu pasal patbelas. Nalika malaékat kapisan punika dipunidentifikasi ing profési, piyambakipun gadhah sadaya sipat profètis saking katiga malaékat ing Wahyu patbelas. Tiga tataran Injil langgeng ingkang dipunlambangaken wonten ing malaékat kapisan, inggih punika “wedia marang Allah,” “paringna kamulyan marang Panjenengané,” awit “wektu pangadilanipun sampun dumugi.”

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.

Amarga Dhaniel lan telu para priya kang pantes iku “wedi marang Gusti Allah,” padha milih nolak panganan Babil lan tetep dados para vegetarian. Ing ujian kang kasatmata kang nuli kalakon, Dhaniel lan telu para priya kang pantes iku “ngluhuraké Gusti Allah” lumantar penampilané kang séhat, béda cetha karo wong-wong kang mangan panganan Babil. Sawisé telung taun, “wektu paukuman” iku tekan nalika Nebukadnésar nguji wong-wong mau lan manggihaké yèn kawicaksanané padha tikel sapuluh ngungkuli kabèh para wong wicaksana Babil.

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.

Telung langkah Injil langgeng iku uga dipratélakaké ing pasal pungkasan kitab Daniel minangka prosès kang lumantaré tambahé kawruh iku nucèkaké, ndadèkaké putih, lan nyobi wong-wong kang diprentah tanggung jawab marang pepadhang kang kabukak segelipun ing wektu wekasan. Ing pasal kapisan kitab Daniel kaya déné ing pasal pungkasané, katuduhaké telung langkah malaékat kapisan, kang nyakup katelu malaékat mau. Amarga pasal kapisan iku Injil langgeng saka malaékat kapisan, mula pasal kapindho kitab Daniel nggambaraké malaékat kapindho ing Wahyu patbelas, ing ngendi ujian bab patung kéwan utawa gambar Kristus dipratélakaké, kaya dene ana ing ujian kapindho sajroning telung langkah ing pasal kapisan.

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.

Amarga pasal siji lan loro saka Daniel makili malaekat kapisan lan kapindho ing Wahyu patbelas, mula pasal telu lan ujian ing Lemah Dura makili piwelingé malaekat katelu, kanthi pepeling supaya aja nampani tandha kewan galak. Ing pasal siji kitab Daniel, taun kapisané Koresy kasebut, lan ing pasal sepuluh, yaiku wahyu pungkasané Daniel, Koresy dipratelakaké kanthi taun kateluné, nanging kita ngerti yèn taun katelu iku taun kapisané, amarga Daniel mung nerusaké tekan taun kapisané Koresy.

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.

Mulané, Cyrus iku pralambang taun kapisan sing ngemot telung taun. Dhèwèké iku pralambang pekabarané malaékat kapisan. Taun kapisané Cyrus kasebut ana ing ayat pungkasan saka wahyu kapisané Daniel, banjur kasebut manèh ing ayat kapisan saka wahyu pungkasané Daniel. Penting kanggo ngakoni pralambang kenabian saka Cyrus, lan sapisanan kita lagi netepaké yèn dhèwèké makili pekabarané malaékat kapisan. Iki bisa ditemtokaké sacara kenabian saka kasunyatan yèn Daniel ngidentifikasi taun kateluné minangka taun kapisané, nanging sing luwih wigati manèh, iki diidentifikasi déning dhawuh kapisan sing diproklamasèkaké déning dhèwèké.

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.

Peprangan kang dialami Gabriel karo para ratu ing Persia ing pasal sepuluh, ana gegayutane karo ngasta Kores nganti tekan titik nalika dheweke bakal nerusake lan ngumumake dhawuh kang kapisan saka telu dhawuh, kang bakal marengake wong-wong Yahudi bali lan mbangun maneh Yerusalem lan Padaleman Suci. Dhawuh kang katelu bakal nandhani wiwitané wangsit rong èwu telung atus taun, kang pungkasané nalika malaekat kang katelu rawuh ing tanggal 22 Oktober 1844. Dhawuh kang katelu makili malaekat kang katelu, lan mulané dhawuh Kores kang kapisan makili rawuhipun malaekat kang kapisan ing taun 1798. Kores makili malaekat kang kapisan, lan marga saka iku, ing kitab Daniel tauné kang kapisan makili telung taun.

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.

Mulane Kores nglambangaké “wektu wekasan,” amarga nalika malaékat kang kapisan (Kores) teka ing taun 1798, “wektu wekasan” iku tumeka lan kitab Daniel kabukak segelé. Asma Kores diyakini asalé saka tembung Persia Kuna “Kūruš,” kang tegesé “srengéngé,” digandhengaké karo tembung Elam “kursh,” kang tegesé “dhampar,” kang nuduhaké gegayutan karo wewenang karajan utawa kadhaulatan ratu. Yesaya uga nyariosaké sipat-sipat Kores iki.

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.

kang ngandika bab Koresh, “Dhèwèké iku pangon-Ku, lan bakal nindakaké sakehing karsa-Ku”; malah ngandika marang Yérusalèm, “Kowé bakal kabangun”; lan marang Pedalemané Allah, “Dhasarmu bakal dipasang.” Mangkéné pangandikané Pangéran marang kang pinilih déning Panjenengané, yaiku Koresh, kang tangan-tengené Dakcekel, supaya ngasoraké para bangsa ana ing ngarsané; lan Aku bakal ngendhorké sabuking para ratu, kanggo mbukak ing ngarepé lawang-lawang kembar; lan lawang-lawang iku ora bakal katutup; Aku bakal lumaku ndhisiki kowé, lan bakal ndadèkaké lurung-lurung kang bengkong dadi rata; Aku bakal ngremuk gapura-gapura tembaga, lan motong pedhot palang-palang wesi; lan Aku bakal maringi kowé bandha-bandha kang ana ing pepeteng, lan kasugihan-kasugihan kasimpen ing papan-papan kang rahasia, supaya kowé sumurup yèn Aku iki Pangéran, kang nyebut kowé kanthi jenengmu, yaiku Allahé Israèl. Marga saka Yakub, abdi-Ku, lan Israèl, pilihan-Ku, Aku wus nyebut kowé kanthi jenengmu; Aku wus maringi jeneng marang kowé, sanadyan kowé durung wanuh marang Aku. Aku iki Pangéran, lan ora ana liyané, ora ana Allah saliyané Aku; Aku wus ngiyataké kowé, sanadyan kowé durung wanuh marang Aku; supaya wong-wong padha sumurup wiwit saka panggonané srengéngé munggah nganti saka kulon, yèn ora ana siji waé saliyané Aku. Aku iki Pangéran, lan ora ana liyané. Yésaya 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.

Kores nglambangaké Kristus, awit panjenengané iku “kang katetepaké” déning Pangéran lan sinebut “pangon”-Nya Gusti Allah, kang yasa Yérusalèm lan ndhasaraké pondhasi padaleman suci. Panjenengané iku kang magepokan karo kabukaké lawanging gapura kang katutup, kaya déné Kristus iku Panjenengané kang mbukak lan ora ana wong kang bisa nutup, lan nutup lan ora ana wong kang bisa mbukak. Lan marang Kores diparingaké “bandha ing pepeteng, lan kasugihan kang kasimpen ana ing papan-papan kang rahasia.” Kores netepi sawetara pratandha dalan ing garis gerakan-gerakan reformatori.

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.

Panjenenganipun nandhani wekdaling pungkasan, nalika malaékat kapisan rawuh, nalika kitab Daniel kabikak segelé lan sawisé iku ana tambahe kawruh sing asalé saka “bandha-bandhaning pepeteng, lan kasugihan sing kasimpen ana ing papan-papan kang ndhelik.” “Bandha-bandhaning pepeteng, lan kasugihan sing kasimpen ana ing papan-papan kang ndhelik” iku dadi “dhasar” sing “kabinakaké,” lan “padaleman suci,” kang bakal “ditetepaké dhasaré”. Kristus, kang dipratandhani déning Kores, iku “sing kaurapi” kagungané Pangéran, kaya déné Kristus kaurapi nalika baptisané. Mulané, Kores iku ora mung rawuhipun malaékat kapisan, nanging iya uga malaékat kapindho sing maringi kakuwatan marang malaékat kapisan nalika iku mudhun, kaya déné Roh Suci mudhun nalika Kristus kaurapi. Ing tanggal 22 Oktober 1844 Kristus mbikak lawang utawa “gapura” mlebet ing Papan Mahasuci, yaiku gapura sing wis katutup. Kores uga nandhani rawuhipun malaékat katelu.

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 iku malaékat kang kapisan, lan malaékat kang kapisan ngasta kabèh unsur saka katelu malaékat mau. Kores iku wektu wekasan ing taun 1798, nalika malaékat kang kapisan rawuh. Kores nggambarake tanggal 11 Agustus 1840 nalika pawarta saka malaékat kang kapisan diparingi kakuwatan (dipunurapi). Panjenengané nggambarake pagawéan ndhasari pondhasi, kaya kang kagambar ana ing panyusunan bagan 1843 ing sasi Mei 1842. Panjenengané nggambarake pambangunan Padaleman Suci, nalika golongan loro kapisah ing kuciwane kang kapisan tanggal 19 April 1844, lan panjenengané nggambarake pepisahan kang kapindho ing kuciwa gedhé tanggal 22 Oktober 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.

Kabèh pratandha dalan saka gerakan reformasi kaum Millerit dipratandhakaké déning Cyrus, lan mulané pratandha-pratandha dalan mau uga dadi pralambang pratandha-pratandha dalan saka gerakan wong satus patang puluh papat ewu. Gerakan Millerit dipundhisiki déning pratandha-pratandha kang déning Kristus dipituturaké bakal ndhisiki sajarah kaum Millerit.

“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.

“Wangsit ora mung ngramal cara lan ancasing rawuhipun Kristus, nanging ugi ngaturaken pratandha-pratandha kang lumantar iku manungsa bisa mangertosi manawa rawuhipun sampun caket. Gusti Yesus ngandika: ‘Bakal ana pratandha-pratandha ana ing srengéngé, lan ana ing rembulan, lan ana ing lintang-lintang.’ Lukas 21:25. ‘Srengéngé bakal peteng, lan rembulan ora bakal madhangi, lan lintang-lintang ing langit bakal padha tiba, lan kakuwatan-kakuwatan kang ana ing langit bakal gonjang-ganjing. Lan banjur wong-wong bakal weruh Putraning Manungsa rawuh ana ing méga kanthi kakuwatan lan kamulyan kang ageng.’ Markus 13:24–26. Sang panerang wahyu makaten nggambaraken pratandha kapisan kang ndhisiki rawuh kaping pindho punika: ‘Ana lindhu gedhé; lan srengéngé dados ireng kados bagor rambut, lan rembulan kabèh dados kados getih.’ Wahyu 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.

“Tandha-tandha iki kaseksènan sadurungé pambukaning abad kaping sanga welas. Minangka kawujudan saka wangsit iki, ing taun 1755 kelakon lindhu bumi kang paling nggegirisi sing tau kacathet.” 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.

Pratandha-pratandha kang ngumumaké Rawuhipun Kapindho wiwit katon sakedhap sadurungé taun 1798, yaiku ing taun 1755. Taun 1798 iku minangka pungkasaning panawananipun Israèl rohani ing Babil rohani, kang miturut piwulangipun Sister White dipratandhani déning panawananing Israèl harfiah ing Babil harfiah, kang rampung ing pungkasaning pitung puluh taun panawanan, nalika Kores mlebet lumantar gapura-gapura kang kabikak lan ngrebut Babil, sarta matèni Belsyazar.

“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.

“Saiki pasamuwaning Allah bébas nerusaké nganti rampung rancangan ilahi kanggo kaslametaning umat manungsa kang kesasar. Sajroning akèh abad umaté Allah nandhang kakangan tumrap kabébasané. Pawarta Injil ing kasucèné dilarang, lan paukuman kang paling abot ditibakaké marang wong-wong sing wani ora ngestokaké parentah-parentahing manungsa. Minangka akibaté, kebon anggur moral kagungané Pangéran kang agung meh kabèh tanpa kang nggarap. Umat padha katilar saka pepadhanging pangandikané Allah. Pepetenging kasalahan lan takhayul ngancam bakal mbusak kawruh bab agama kang sejati. Pasamuwané Allah ing bumi temenan ana ing panangkaran sajroning mangsa dawa panganiaya tanpa kendhat iki, kaya déné para anak Israèl kang ditawan ing Babil nalika mangsa pambuwangan.” 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.

Pungkasaning pitung puluh taun ing Babil nglambangaké taun 1798, lan ana pratandha-pratandha sing ndhisiki taun 1798, kang ngumumaké yèn rawuhipun Kristus wus cedhak.

“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.

“Rawuhipun wadyabala Koresy ing sangajenging témbok Babilon dados pratandha tumrap bangsa Yahudi bilih pambébasanipun saking panangkaran sampun nyedhaki. Luwih saking satunggal abad sadèrèngipun miyosipun Koresy, Inspirasi sampun nyebat piyambakipun kanthi asma, sarta sampun ndadosaken kacathet pakaryan nyata ingkang badhé dipuntindakaken déning piyambakipun nalika ngrebut kitha Babilon kanthi boten dipunprayogakaken, lan nalika nyawisaken margi tumrap pambébasanipun para putra saking panangkaran.” Prophets and Kings, 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 ugi mratandhani pratandha-pratandha ingkang ndhisiki taun 1798. Para sejarawan rada samar ngenani pamréntahan Darius lan Kurus, nanging Sabdanipun Allah cetha. Kakaisaran Medo-Persia nggantos Kakaisaran Babil, lan ratu kapisaning Medo-Persia punika Darius, sanadyan ponakanipun, yaiku Kurus, ingkang dados panglima ingkang ngrebut Babil, ing wengi pésta pungkasanipun Belsyazar. Kurus lan Darius sami-sami mratandhani wekdal pungkasaning penawanan pitung dasawarsa, ingkang makili wekdal pungkasan ing taun 1798, lan punika ugi mratandhani wekdal pungkasan ing taun 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.

Wektu pungkasan ing sajarahipun Musa katandhani déning lairing Harun lan Musa, pisah telung taun. Sajarah punika nglambangaké kanthi sampurna sajarahipun Kristus, lan wektu pungkasan ing sajarah punika katandhani déning lairing Yohanes, lan nem sasi sawisé punika lairing sedhèrèkipun, yaiku Yésus. Wektu pungkasan gadhah kalih pratandha, lan Darius sarta Koresy sami dados pratandha tumrap pungkasanipun panangkaran pitung puluh taun, ingkang nglambangaké pungkasanipun panangkaran sèwu kalih atus sewidak taun. Tatu pati ing kéwan paus ing taun 1798 katutugaké ing taun sabanjuré déning pejahipun tiyang ingkang nunggangi lan mrentah ing nginggil kéwan punika. Ing taun 1989 Reagan lan Bush ingkang kapisan sami dados présidhèn.

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.

Kores nandhani pratandha-pratandha kang ngumumaké rawuhipun wekdaling pungkasan, lan piyambakipun nandhani wekdaling pungkasan punika. Piyambakipun nandhani tambahing kawruh, lan kakuwataning pesen kapisan nalika satunggaling malaékat tumedhak, sarta piyambakipun nandhani pakaryan ingkang lajeng katindakaké ing nancepaké dhasar-dhasar, pakaryan mbangun Padaleman Suci, lan rawuhipun malaékat katelu nalika Utusan Prajanjian dumadakan rawuh dhateng Padaleman Suci-Nipun.

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.

Ing taun katelu pamaréntahané Koresh, ratu ing Persia, ana prakara kang kaparingaké marang Dhanièl, kang jenengé sinebut Béltsyatsar; lan prakara iku nyata, nanging wektu kang katetepaké iku dawa; lan dhèwèké mangertèni prakara iku, sarta nduwèni pangerten bab wahyu mau. Ing dina-dina iku aku, Dhanièl, lagi sesambat telung minggu kebak. Aku ora mangan roti kang enak, daging lan anggur uga ora mlebu ing cangkemku, lan aku babar pisan ora njebadi awakku, nganti genep telung minggu kebak. Lan ing dina kaping patlikur sasi kapisan, nalika aku ana ing sacedhaké kali gedhé, yaiku Hidékel. Dhanièl 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.

Lambang Koresy lan Beltesyazar nggambarake sawijining sajarah kenabian tartamtu ing dina-dina pungkasan. Lambang Beltesyazar ngandhani kita yèn umat sing digambarake iku yaiku satus patang puluh papat èwu, yaiku generasi pungkasan saka umat prajanjian. Wong-wong mau katetepake ana ing sajarah kenabian sing digambarake déning Koresy, sing nggambarake sajarah sing ndhisiki 1798, lan 1989, lan 11 September 2001, awit Koresy nggambarake kabèh tenger-tenger dalan mau. Panjenengané uga nggambarake kuciwa tanggal 18 Juli 2020, malah uga undhang-undhang Minggu sing bakal enggal teka ing Amerika Sarékat. Kunci kanggo mesthekake ing ngendi wahyu pungkasané Daniel katetepake sacara kenabian iku ditemtokake déning apa sing dingertèni Daniel.

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”.

Ing ayat kapisan, Daniel (Belteshazzar) nduwèni pangertosan tumrap loro-loroné, yaiku “prekara” lan uga “wahyu”. “Prekara” iku tembung Ibrani “dabar,” tegesé “pangandika”, lan dipigunakaké déning Gabriel kanggo makili wahyu “chazon” saka sèwu lima atus rong puluh taun kaping pindho (“pitung mangsa”). Déné “wahyu” ing ayat kapisan, kang dipunmangertosi déning Daniel, iku wahyu “mareh” saka rong èwu telung atus taun. Umat prajanjiané Allah ing dina-dina wekasan ora mangertosi “pitung mangsa” mau nalika wektu wekasan ing taun 1989. Wong-wong mau durung mangertosi “pitung mangsa” mau nganti sawisé 11 September 2001, mula Daniel mesthi ana ing wektu gerakan reformasi kenabian kang dilambangaké déning Koresh sawisé 11 September 2001, awit Daniel, kang makili gerakan kenabian pungkasan, mangertosi loro-loroné, yaiku “prekara” lan “wahyu”.

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.

Dhaniel dipunmangertosi yèn piyambakipun wonten ing satunggaling mangsa sungkawa salebeting selikur dinten. “Ing dinten-dinten punika” saking sungkawa, Dhaniel lajeng mangertos bab “prakawis” punika, lan piyambakipun ugi gadhah pangertosan bab “wahyu” punika. Kasunyatan ingkang dipunlambangaken déning “prakawis” punika kapangandikakaken dhateng Dhaniel ing dinten-dinten sungkawa punika. Umatipun Gusti dipunlambangaken minangka wong-wong ingkang “sungkawa” wonten ing garis-garis réformasi sakderengipun Pambengok Tengah Wengi. Sungkawa punika dipunlambangaken déning Marta lan Maria ingkang sami sungkawa amargi Lazarus, sakderengipun Mlebet Kanthi Kamenangan. Punika kapratelakaken déning rasa kendhat manah sasampunipun kuciwa kapisan wonten ing sajarah Millerit kados ingkang kaandharaken déning Yeremia.

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.

Pangandikan Paduka kawuningan déning kawula, lan kawula nedha iku; lan pangandikan Paduka dados kabingahan lan kasukaning manah kawula: awit kawula ka-undang kanthi asma Paduka, dhuh Yehuwah Allahing sarwa tumindak. Kawula boten lenggah wonten ing pasamuwanipun para panyepèl, tuwin boten remen; kawula lenggah piyambakan marga saking asta Paduka: awit Paduka sampun ngebaki kawula kanthi bebendu. Yagéné kasangsaran kawula tanpa pedhot, lan tatu kawula boten saged waras, ingkang nampik dipulihaké? Punapa Paduka badhé dados kados tiyang apus tumrap kawula, lan kados toya ingkang sirna? Yeremia 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.

Yeremia ora “bungah,” kaya kang ditindakaké déning para warga Sodom lan Mesir ing Wahyu bab sewelas, nalika kaloroné seksi iku mati. “Ora bungah” tegesé kasusahan. Kasusahané Belsyazar mratélakaké kasusahan kang ana gandhèngané karo patiné kaloroné seksi iku. Ing tanggal 18 Juli 2020, lan 3 November 2020, kaloroné seksi saka sungu Protestan sejati lan sungu-sungu Republik saka kéwan bumi padha dipatèni ana ing dalan-dalan Sodom lan Mesir, ing papan kang uga Gusti kita kasalib. Nalika Gusti kita kasalib, para sakabaté wiwit padha kasusahan. Kaloroné seksi iku digambaraké ing Wahyu bab sewelas minangka Musa lan Élia.

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.

Ana limang rujukan ing Kitab Suci tumrap Kristus minangka Mikhaèl, telu ana ing kitab Dhanièl, siji ana ing kitab Yudas lan sijiné maneh ana ing kitab Wahyu. Ing pasal sepuluh, kang saiki kita rembug, Mikhaèl kasebut kaping pindho, yaiku ing ayat telulas lan selikur, banjur maneh ing pasal rolas, ayat siji. Panjenengané diidentifikasi ing Wahyu rolas, ayat pitu. Ing Yudas, Mikhaèl diidentifikasi minangka kang nangèkaké Musa, kang ing Wahyu pasal sewelas dadi salah siji saka para seksi sing mati ana ing dalan.

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.

Mulane aku arep ngélingaké kowe, sanadyan kowe biyèn wis padha sumurup bab iki, yaiku manawa Gusti, sawisé ngluwari umat saka tanah Mesir, sawisé iku numpes wong-wong kang ora pracaya. Lan para malaékat kang ora njaga kalenggahané kang wiwitan, nanging ninggal papan panggonané dhéwé, wis dipandhegani déning Panjenengané ana ing ranté langgeng ing sangisoré pepeteng kanggo ngadhepi pangadilan ing dina kang gedhé. Mangkono uga Sodom lan Gomora, sarta kutha-kutha ing sakiwa-tengené, kanthi cara kang padha, masrahaké awaké marang jina, lan ngoyak daging kang aneh, padha katuduhaké dadi tuladha, nandhang paukumaning geni langgeng. Mangkono uga para pangimpen reged iki najisaké daging, ngremehaké pamaréntahan, lan nyatur ala marang para kang pinunjul. Nanging Mikaèl, pangéranipun para malaékat, nalika padu karo Iblis bab badané Musa, ora wani nglairaké tudhuhan kang ngenyèk marang dhèwèké, nanging mung ngandika, “Mugi Gusti ngukum kowé.” Yudas 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.

Ing kitab Yudas, ing konteks loro-loroné Sodom lan Mesir, kang nggambarake kutha gedhé panggonan Musa lan Élia dipatèni ing Wahyu pasal sewelas; Kristus, kang dilambangaké déning Mikhaèl, nоскèkké manèh badané Musa. Musa lan Élia wus mati sajroning telung dina setengah simbolis ing Wahyu pasal sewelas, lan dina-dina sungkawa tumrap Bèltesyazar rampung nalika Mikhaèl tumurun saka swarga. Baris ing dhuwuré baris, Daniel pasal sepuluh ayat siji tekan papat, lagi nandhakaké mangsa sungkawa kang pungkasané nalika loro seksi diuripaké manèh déning Mikhaèl.

We shall continue this study in the next article.

Kita bakal nerusake panaliten iki ing artikel sabanjuré.

“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.

“Rama milih Musa lan Élia supaya dadi utusan-utusané marang Kristus, lan ngluhuraké Panjenengané nganggo pepadhangé Swarga, sarta sesambungan karo Panjenengané bab kasangsaran gedhé sing bakal katindakaké déning Panjenengané, amarga wong loro mau wis tau urip ana ing bumi minangka manungsa; wong loro mau wis ngalami kasusahan lan sangsara kamanungsan, lan bisa melasi marang pacobané Yésus sajroning uripé ana ing bumi. Élia, sajroning kalenggahané minangka nabi kanggo Israèl, wis makili Kristus, lan pakaryané wis, ing sawatara bab, padha karo pakaryané Sang Juru Slamet. Lan Musa, minangka pimpinan Israèl, wis ngadeg ana ing papané Kristus, sesambungan karo Panjenengané lan nuruti pitedah-pitedahé; mulané, wong loro iki, tinimbang sakèhé bala wong akèh sing nglumpuk ana ing sakubengé dhamparé Allah, iku sing paling pantes kanggo ngladèni Sang Putraning 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.

“Nalika Musa, kanthi nesu merga ora pracayané bani Israèl, nuthuk watu mau kanthi bebendu lan maringi wong-wong mau banyu kang padha dijaluké, dhèwèké ngrebut kamulyan iku kanggo awaké dhéwé; awit pikirane banget kaserep déning rasa ora matur nuwun lan kesasarane Israèl, saéngga dhèwèké gagal ngurmati Allah lan ngluhuraké asmane, nalika nindakaké pakaryan kang wis diprentahaké déning Panjenengané marang dhèwèké. Iku wis dadi rancangané Kang Mahakuwasa kanggo asring nempatké bani Israèl ana ing kahanan kang sesak, lan banjur, ing wektu kabutuhané kang banget, ngluwari wong-wong mau lumantar pangwasané, supaya wong-wong mau bisa ngakoni kawigatèn khususé marang wong-wong mau, lan ngluhuraké asmane. Nanging Musa, nalika nuruti dorongan alamiah saka atiné, njupuk kanggo awaké dhéwé pakurmatan kang samesthiné kagungané Allah, tiba ana ing sangisoré pangwasané Sétan, lan dipralambangaké ora oleh mlebu ing tanah prasetyan. Saupama Musa tetep kukuh, Pangéran mesthi bakal nuntun dhèwèké menyang tanah prasetyan, lan sawisé iku bakal ngangkat dhèwèké menyang Swarga tanpa ndeleng pati.”

“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.

“Pancen Musa wus ngliwati pejah, nanging Putraning Allah tumedhak saka Swarga lan nguripake maneh dheweke sadurunge layone ngalami bosok. Sanadyan Iblis pasulayan karo Mikhaèl marga saka layoning Musa, lan ngakoni iku minangka mangsane kang miturut hak dadi kagungane, dheweke ora bisa ngalahake Putraning Allah; lan Musa, kanthi badan kang wus kawungokaké maneh lan kaluhuraké, kaasta menyang plataraning Swarga, lan saiki dadi siji saka wong loro kang kinurmatan, kang diprenahaké déning Sang Rama kanggo ngadhep lan ngladèni Putrané.

“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.

“Kanthi nglilani awake dhewe dikalahaké déning turu nganti mengkono jero, para murid wis kelangan pawicantenan antarané para utusan Swarga lan Sang Juru Slamet sing kaluhuraké. Nanging nalika dumadakan padha tangi saka turu sing banget jero, lan nyumurupi sesawangan kang luhur ana ing sangarepé, wong-wong mau kapenuhan kabingahan kang nggegirisi lan rasa ajrih. Nalika padha nyawang wujud kang sumunar saka Gusti Guru kinasihé, padha kapeksa nutupi mripaté nganggo tangané, awit tanpa mangkono padha ora kuwat nahan kamulyan kang ora kena kaandharaké sing nglimputi sarirané, lan kang mancaraké sorot pepadhang kaya soroté srengéngé. Sajeroning sawatara mangsa kang cekak para murid nyumurupi Gustiné wis kaluhuraké lan kalungguhaké luhur ana ing ngarepé mripaté, sarta diajeni déning makhluk-makhluk kang sumunar, kang padha diakoni déning wong-wong mau minangka para kekasihé Allah.” The Spirit of Prophecy, jilid 2, 329, 330.