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.

لە ئایەتی یەکەمی بەشی دەیەمدا، پێمان ڕادەگەیەنرێت کە ئەو ساڵی سێیەمی کورەش بوو؛ بەڵام لە بەشی یەکەمدا، پێمان ڕادەگەیەنرێت کە دانیال تەنها تا ساڵی یەکەمی کورەش ژیا، یان بەردەوام بوو.

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

Na Daniel akaendelea hata hata mwaka wa kwanza wa mfalme Koreshi. Danieli 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.

Ku myaka ibiri, Kuro yari yaraganje hamwe na Dariyo Umumedi mu by’ukuri; bityo rero wari umwaka we wa gatatu, ariko kandi wari n’umwaka we wa mbere.

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.

Di sala sêyê ya Kûrûş, padîşahê Farisan, peyamek ji Danyêl re hate eşkerekirin, yê ku navê wî Belteşetsar bû; û ew peyam rast bû, lê dema diyarkirî dirêj bû: û wî ew peyam fêm kir, û têgihiştina dîtiyê hebû. 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.”

بە شێوەی پێشبینیدا، کورش لە یەکەم و دوا بینینەکانی دانیالدا ناسێنراوە. بەشی یەکەمی دانیال، وەک لە وتارەکانی پێشووەدا پێشتر دەستنیشان کراوە، نوێنەرایەتی فریشتەی یەکەمی ئاشکراکردن ١٤ دەکات. کاتێک فریشتەی یەکەم لە پێشبینیدا دەستنیشان دەکرێت، هەموو تایبەتمەندییە پێشبینیکانی هەموو سێ فریشتەکەی ئاشکراکردن ١٤ لە خۆی دەگرێت. ئەو سێ هەنگاوەی ئینجیلی هەمیشەیی کە لە فریشتەی یەکەمدا نوێنەرایەتی دەکرێن، ئەمانەن: «لە خودا بترسن»، «شکۆی بدەنێ»، چونکە «کاتژمێری دادوەرییەکەی هاتووە.»

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.

Nokuti Daniel hamwe n’abasore batatu b’intwari “batinyaga Imana,” bahisemwo kwanka indya za Babuloni, baguma ari abarya ibiterwa gusa. Mu kigeragezo c’ukubonwa n’amaso cakurikira, Daniel n’abo basore batatu b’intwari “bahaye Imana icubahiro” mu kuboneka kwabo kwiza kw’ubuzima, bitandukanye n’abarya indya za Babuloni. Haciye imyaka itatu, “isaha y’urubanza” yarashitse, igihe Nebukadineza yabagerageza maze akabasanga bafise ubwenge buruta incuro cumi ubw’abanyabwenge bose b’i Babuloni.

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.

Hatua tatu za injili ya milele pia zinawakilishwa katika sura ya mwisho ya Danieli kama mchakato ambao kwa huo kuongezeka kwa maarifa huwatakasa, huwafanya weupe, na kuwajaribu wale wanaohesabiwa kuwajibika kwa nuru inayofunuliwa wakati wa mwisho. Katika sura ya kwanza ya Danieli, kama ilivyo katika ya mwisho, hatua tatu za malaika wa kwanza, zinazojumuisha pia malaika wote watatu, zinatambulishwa. Kwa sababu sura ya kwanza ni injili ya milele ya malaika wa kwanza, sura ya pili ya Danieli inamwakilisha malaika wa pili wa Ufunuo kumi na nne, ambapo jaribu la sanamu ya mnyama au sura ya Kristo linawakilishwa, kama ilivyokuwa katika jaribu la pili ndani ya hatua tatu za sura ya kwanza.

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.

Kwakuba isahluko sokuqala nesesibili sikaDaniyeli zimelela ingelosi yokuqala neyesibili yesAmbulo ishumi nane, isahluko sesithathu kanye novivinyo lwaseThafeni laseDura, simelela umlayezo wengelosi yesithathu, kanye nesixwayiso sawo sokuba bangamukeli uphawu lwesilo. Esahlukweni sokuqala sikaDaniyeli, kushiwo unyaka wokuqala kaKoresi, kanti esahlukweni seshumi, okuyiso umbono wokugcina kaDaniyeli, uKoresi umelelwa ngonyaka wakhe wesithathu, kodwa siyazi ukuthi lowo nyaka wesithathu ungowokuqala wakhe, ngokuba uDaniyeli waqhubeka kuphela kwaze kwaba unyaka wokuqala kaKoresi.

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.

因此，古列乃是一个包含三年的第一年的表号。他是第一位天使信息的表号。古列的第一年，在但以理第一次异象的最后一节中被提及，随后又在但以理最后一次异象的第一节中再次出现。认识古列的预言性表号意义，乃是重要的；而我们首先所确认的，就是他代表第一位天使的信息。这一点，在预言上可以由以下事实得以确定：但以理将他的第三年认作他的第一年；但更重要的是，这乃是借着他所颁布的第一道谕旨而被指明的。

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.

چاڤەیی گەبریەل لە بەشی دەهەمدا لەگەڵ پاشاکانی فارس هەیبوو، سەبارەت بە ئەوە بوو کە کورەش بگەیەنرێت بەو ئاستەی کە بە تەواوی پێش بچێت و یەکەمین لە سێ فرمان ڕابگەیەنێت؛ ئەو فرمانانەی ڕێگەیان دەدا بە جولەکەکان بگەڕێنەوە و ئۆرشەلیم و پەرستگاکە دووبارە بنیاد بنێنەوە. فرمانی سێیەم دەستپێکی پێشبینیی دوو هەزار و سێ سەد ساڵی نیشان دەدا، کە کۆتایی هات کاتێک کە فرشتەی سێیەم لە ٢٢ی ئۆکتۆبری ١٨٤٤ گەیشت. فرمانی سێیەم نوێنەرایەتیی فرشتەی سێیەم دەکرد، و بۆیە فرمانی یەکەمی کورەش نوێنەرایەتیی هاتنی فرشتەی یەکەم لە ١٧٩٨ دەکرد. کورەش فرشتەی یەکەم نوێنەرایەتی دەکات، و لەبەر ئەم هۆیە لە پەرتوکی دانیالدا ساڵی یەکەمی ئەو سێ ساڵ نوێنەرایەتی دەکرد.

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.

Nukeru Kairo nailele ti “taimi ni fakasobuta,” ka ko te taimi ne oko mai ei te uluaki agelu (Kairo) i te 1798, ne oko mai foki ei te “taimi ni fakasobuta” kae ne talaina te tusi a Tanielu. E talitonu me i te igoa Kairo ne māfua mai i te pati Pelesia mua ko te “Kūruš,” telā e uiga ki te “laa,” fakatasi mo te pati Elamite ko te “kursh,” telā e uiga ki te “nofoa fakatupu,” e fakaasi mai ei se fesokotakiga ki te pulega fakatupu io me ko te tulaga fakatupu. E toe fakasino atu foki a Isaia ki uiga konei o Kairo.

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.

Оный, глаголющий о Кире: Он — пастырь Мой, и исполнит всю волю Мою; и скажет Иерусалиму: ты будешь построен; и храму: основание твоё будет положено. Так говорит Господь помазаннику Своему, Киру, которого Я держу за правую руку, чтобы покорять пред ним народы; и Я разрешу чресла царей, чтобы отворялись пред ним двустворчатые врата, и ворота не затворятся; Я пойду пред тобою и выпрямлю кривые пути; сокрушу врата медные и рассеку запоры железные; и дам тебе сокровища тьмы и скрытые богатства тайных мест, дабы ты познал, что Я Господь, называющий тебя по имени, Бог Израилев. Ради Иакова, раба Моего, и Израиля, избранного Моего, Я назвал тебя по имени; Я дал тебе имя, хотя ты не знал Меня. Я Господь, и нет иного; нет Бога кроме Меня; Я препоясал тебя, хотя ты не знал Меня, дабы узнали от восхода солнца и от запада, что нет никого кроме Меня. Я Господь, и нет иного. Исаия 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.

Kuroshi yalimwakilisha Kristo, maana alikuwa “mpakwa-mafuta” wa Bwana na aliitwa “mchungaji” wa Mungu, yeye aijengaye Yerusalemu na kuiweka misingi ya hekalu. Yeye ndiye anayehusika na kufunguliwa kwa malango yaliyofungwa, kama Kristo alivyo Yeye afunguaye wala hakuna mtu afungaye, naye afungaye wala hakuna mtu afunguaye. Naye Kuroshi amepewa “hazina za giza, na mali zilizofichwa za mahali pa siri.” Kuroshi hutimiza alama kadhaa za njia katika mstari wa harakati za matengenezo.

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.

Awekĩra ihinda rĩa mũthia, rĩrĩa mũraika wa mbere aikaga, rĩrĩa ibuku rĩa Danieli rĩhingũragwo, na hĩndĩ ĩyo gũciarwo kwĩ ngwĩrĩrĩria ya ũmenyo ĩrĩa ĩrĩa kuuma “ndagano cia nduma, na ũtonga ũhithĩtwo wa handũ ha hitho.” Icio “ndagano cia nduma, na ũtonga ũhithĩtwo wa handũ ha hitho,” nĩcio ciũmba “mũsingi” ũrĩa “wakwagwo,” na “Hekarũ,” ĩrĩa yagĩrĩirwo “gũthondekwo mũsingi.” Kristo, ũrĩa waringĩrĩirio na Kuro, nĩwe “mũthũngatĩri” wa Jehova, ta ũrĩa Kristo athingatĩrĩirio hĩndĩ ya ubatitho wake. Nĩ ũndũ ũcio Kuro ti ũgĩkũyũ wa kwonania gũika kwa mũraika wa mbere no mũraika wa kerĩ, ũrĩa ũheaga mũraika wa mbere hinya rĩrĩa akĩikũrũka, ta ũrĩa Roho Mũtheru aikũrũkire rĩrĩa Kristo athingatĩrĩirio. Mũthenya wa 22 wa Mweri wa Ikũmi, 1844 Kristo ahingũrire mũrango kana “rũhingo” rwa gũthiĩ Handũ-Hatheru-gũkĩra, ũrĩa warĩ mũrango ũhĩtũkĩtwo. Kuro o nake nĩwe ũrĩa ũrĩkĩra gũika kwa mũraika wa gatatũ.

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.

Kuro ni malaika wa kwanza, naye malaika wa kwanza anazo ndani yake sehemu zote za malaika wote watatu. Kuro ni wakati wa mwisho katika mwaka wa 1798, hapo malaika wa kwanza alipowasili. Kuro anawakilisha Agosti 11, 1840, wakati ujumbe wa malaika wa kwanza ulipotiwa nguvu (kupakwa mafuta). Anawakilisha kazi ya kuweka misingi, kama ilivyowakilishwa na kutolewa kwa chati ya 1843 katika Mei 1842. Anawakilisha ujenzi wa hekalu, kwa kuwa makundi mawili yalitenganishwa katika kushindwa kwa kwanza tarehe 19 Aprili, 1844, naye anawakilisha utengano wa pili katika kushindwa kukuu kwa tarehe 22 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.

Nzila zonse zolembera za kayendedwe ka kukonzanso ka a Millerite zinayimiridwa mwa Koresi, ndipo chifukwa chake nzila zolembera zimenezo zikuyimiriranso nzila zolembera za kayendedwe ka zikwi zana limodzi mphambu makumi anayi ndi zinayi. Kayendedwe ka a Millerite kanatsogozedwa ndi zizindikiro zimene Khristu anazindikiritsa kuti zidzatsogolera mbiri ya a Millerite.

“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.

“Ũsonĩ ndũgacokeria bũrũri-bũrũri ũndũ wa ũrĩa na kĩrĩa Kristũ agooka nakĩo; no ũheana ibatarĩria-inĩ cia kũmenyithia andũ rĩrĩa ũgooko wake ũiguithĩrĩirie. Jesũ akiuga atĩrĩ: ‘Nĩgũkorwo na cimanyithia thĩinĩ wa riũa, na wa mweri, na wa njata.’ Luka 21:25. ‘Riũa rĩkĩa ndĩkanengwo ũtheri waro, na mweri ndagĩahe ũtheri wake, na njata cia igũrũ cikaagwa, na hinya ciarĩ igũrũ ciikanyĩhanyũkio. Na hĩndĩ ĩyo nĩmagacoka kuona Mwana wa Mũndũ agĩũka thĩinĩ wa matu na hinya mũnene na riiri.’ Mariko 13:24–26. Mwandĩki wa ũguo wa kũguũra ũhoro nĩwe ũrondora atĩa kĩmwe kĩa mbere gĩa cimanyithia iria ciagĩrĩirwo kũrĩ mbere ya kwĩra kwa kerĩ: ‘Nĩkwagĩire na gũteng’ena gũkũrũ kwa thĩ; na riũa rĩgĩtuĩka rĩrĩ rĩĩrĩ ndugũ ta nguo ya magũrũ ma nyamũ, na mweri wothe ũgĩtuĩka ta thakame.’ Kũguũrwo 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.

“Ebihe ebyo byabonirweho mbere y’okutandika kw’ikinyejana eky’ekkumi n’omwenda. Mu kutuukirizibwa kw’obunnabbi buno, mu mwaka gwa 1755 habaho eky’okunkumuka kw’ensi eky’amaani ennyo ekyali kyandikibwaho.” 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.

Utîên ku Hatina Duyemîn ragihandin, demekî kin berî 1798-an, di sala 1755-an de dest pê kirin. Sala 1798-an dawîya dîlgirtina Îsraêla ruhanî di Babilona ruhanî de bû; ya ku Xwişk White hîn dike ku bi dîlgirtina rastîn a Îsraêla rastîn di Babilona rastîn de hatibû nîşandan, û ev dîlgirtin di dawiya heftê salên dîlgirtinê de bi dawî bû, gava Kûrûş ji dergehên vekirî ket hundir û Babilon stend, û Belşazzar kuşt.

“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.

“Lelo kereke ya Nkulunkulu yi ntshunxekile ku yisa emahlweni ku hetisisa kungu ra le tilweni ra ku ponisiwa ka rixaka leri lahlekeke. Ku ringana makhume ya madzana ya malembe, vanhu va Xikwembu va tiyisele ku siveleriwa ka ntshunxeko wa vona. Ku chumayeriwa ka Evhangeli hi ku tenga ka kona a ku yirisiwile, naswona lava a va nga xixi milawu ya vanhu hi ku yi tlula a va weriwile hi swigwevo leswi vavisaka swinene. Hikwalaho ka sweswo, nsimu leyikulu ya Yehovha ya mahanyelo a yi lava yi tshama yi nga tirhiwi hi ku helela. Vanhu a va tekeriwile ku vonakala ka rito ra Xikwembu. Munyama wa xihoxo ni wa vupfumba a wu chavisela ku sula ku tiva ka vukhongeri bya ntiyiso. Kereke ya Xikwembu emisaveni a yi ri evukhumbini hakunene hi nkarhi lowu hinkwawo wo leha wa nxaniso lowu nga heriki, hilaha vana va Israele na vona a va ri evukhumbini eBabilona hi nkarhi wa vuhlonga.” Vaprofeta na Tihosi, 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.

مەبەستى كۆتایی هاتنی حەفتا ساڵەی بابیلۆن، نمونەی ساڵی 1798 بوو، و نیشانەهایی پێش 1798 هەبوون کە ڕاگەیاندن مسیح نزیکەیە بگەڕێتەوە.

“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.

“Kuza kwa jeshi la Koreshi mbele ya kuta za Babeli kulikuwa kwa Wayahudi ishara kwamba ukombozi wao kutoka utumwani ulikuwa unakaribia. Zaidi ya karne moja kabla ya kuzaliwa kwa Koreshi, Uvuvio ulikuwa umemtaja kwa jina, na ulikuwa umesababisha kuwekwa kumbukumbu ya kazi hasa aliyopaswa kuifanya katika kuutwaa mji wa Babeli kwa ghafla, na katika kuitayarisha njia kwa ajili ya kuachiliwa kwa watoto wa uhamisho.” 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.

Kairo agha añanzwiini kilelenta yi 1798. Abahandi b’amateka bakunda kuba badasobanutse neza ku butegetsi bwa Dariyo na Kairo, ariko Ijambo ry’Imana ryo riratomoye. Ubwami bw’Abamedi n’Abaperesi bwakurikiye ubwami bwa Babuloni, kandi umwami wa mbere w’Abamedi n’Abaperesi yari Dariyo, nubwo mwishywa we Kairo ari we wari umugaba w’ingabo wafashe Babuloni mu ijoro ry’umunsi mukuru wa nyuma wa Belishazari. Kairo na Dariyo bombi bashushanyaga igihe cyabanjirije iherezo ry’imyaka mirongo irindwi y’ubunyage, kigereranya igihe cy’iherezo mu 1798, kandi na cyo kigashushanya igihe cy’iherezo mu 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.

Mu gihe cy’imperuka mu mateka ya Mose, haranzwe n’amavuka ya Aroni na Mose, batandukanyijwe n’imyaka itatu. Ayo mateka yagereranyaga mu buryo bwuzuye cyane amateka ya Kristo, kandi igihe cy’imperuka muri ayo mateka cyaranzwe n’ivuka rya Yohana, maze nyuma y’amezi atandatu havuka mubyara we Yesu. Igihe cy’imperuka gifite ibimenyetso bibiri by’inzira, kandi Dariyo na Kuro bombi baranga iherezo ry’ubunyage bw’imyaka mirongo irindwi, bwagereranyaga iherezo ry’ubunyage bw’imyaka igihumbi na magana abiri na mirongo itandatu. Igikomere cyica cy’inyamaswa ya gipapa mu mwaka wa 1798, cyakurikiwe mu mwaka wakurikiyeho n’urupfu rw’uwari yarayigenderagaho kandi akayitegekaho. Mu 1989, Reagan na Bush wa mbere, bombi bari ba perezida.

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.

Kuro markas la signojn, kiuj anoncas la alvenantan tempon de la fino, kaj li markas la tempon de la fino. Li markas la multiĝon de scio, kaj la potencigon de la unua mesaĝo, kiam anĝelo malsupreniras, kaj li markas la laboron, kiu tiam estas entreprenata por meti la fundamentojn, la laboron de konstruado de la templo, kaj la alvenon de la tria anĝelo, kiam la Mesaĝisto de la Interligo subite venas al Sia templo.

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.

Ku mwaka gwa gatatu gwa Kuulo, mfalme wa Uajemi, jambo lilifunuliwa kwa Danieli, ambaye jina lake liliitwa Belteshaza; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalifahamu jambo hilo, akawa na ufahamu wa maono hayo. Siku hizo mimi Danieli nalikuwa nikifanya maombolezo majuma matatu kamili. Sikula mkate wa kupendeza, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa, hata majuma matatu kamili yalipotimia. Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto ule mkubwa, yaani Hidekeli. Danieli 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.

Ibimenyetso bya Kuro na Beluteshatsari bihagarariye amateka yihariye y’ubuhanuzi mu minsi y’imperuka. Ikimenyetso cya Beluteshatsari kitumenyesha ko abantu bahagarariwe ari abo ijana na mirongo ine na bane igihumbi, ari bo gisekuru cya nyuma cy’abantu b’isezerano. Bashyizwe mu mateka y’ubuhanuzi ahagarariwe na Kuro, ahagarariye amateka yabanje 1798, na 1989, na 11 Nzeri 2001, kuko Kuro ahagarariye ibyo bimenyetso byose by’inzira. Nanone ahagarariye ugucika intege ko ku wa 18 Nyakanga 2020, ndetse n’itegeko ryo ku cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika. Urufunguzo rwo kumenya aho iyerekwa rya nyuma rya Daniyeli rishyizwe mu buhanuzi rubonerwa mu byo Daniyeli azi.

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”.

Vesi ya kwanza, Danieli (Belteshaza) ana ufahamu wa “jambo” na pia wa “ono.” “Jambo” hilo ni neno la Kiebrania “dabar,” lenye maana ya “neno,” nalo latumiwa na Gabrieli kuwakilisha ono la “chazon” la miaka elfu mbili mia tano na ishirini (“nyakati saba”). “Ono” katika vesi ya kwanza, ambalo Danieli analielewa, ni ono la “mareh” la miaka elfu mbili mia tatu. Watu wa agano wa Mungu wa siku za mwisho hawakuzielewa “nyakati saba” wakati wa mwisho mwaka 1989. Hawakuzielewa “nyakati saba” hadi baada ya Septemba 11, 2001, kwa hiyo ni lazima Danieli awe katika wakati wa mwendo wa matengenezo ya kiunabii unaowakilishwa na Koreshi baada ya Septemba 11, 2001, kwa kuwa Danieli, akiuwakilisha mwendo wa mwisho wa kiunabii, anaelewa “jambo” na “ono” pia.

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.

Danyeli amemenyeka kuwa alikuwa katika kipindi cha siku ishirini na moja cha kuomboleza. “Katika siku hizo” za maombolezo, Danyeli alikuja kulielewa lile “jambo,” naye pia alikuwa na ufahamu wa ile “njozi.” Kweli iliyowakilishwa na lile “jambo” ilifunuliwa kwa Danyeli katika siku za maombolezo. Watu wa Mungu wanawakilishwa kuwa “wanaomboleza” katika mistari ya matengenezo kabla tu ya Kilio cha Usiku wa Manane. Maombolezo hayo yanawakilishwa na Martha na Mariamu wakimwombolezea Lazaro, kabla tu ya Kuingia kwa Ushindi. Yalidhihirishwa na kuvunjika moyo baada ya msiba wa kwanza katika historia ya Wamileriti kama ilivyoelezwa na 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.

Aga la dikil, ase yina ku dim; aga la dikil ma ki in yina le liŋis ma ŋuŋu mi na mahin ma sɔŋ mi: zama ni ba yi mi ya la yaa mu, Ee YEHOVA, Kutaŋa ma mapu. Mi ka ŋala ki liŋka ma ba daa zii na, wala mi ka ŋala ki liŋis na bo; mi ŋala kaɗi mi na zama gaŋ mu: zama a ka yi mi da ɓiim. Zama mi naŋa a tii ki na tɔɔr, ni bɔl mi ka yi faŋga, ka ka yidi ki tii? A mu ni ba ŋala ki ta mi kaŋga bo, halaŋ ma a yi ki yɛl? Yeremiya 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 hakufurahia, kama vile raia wa Sodoma na Misri walivyofurahia katika Ufunuo sura ya kumi na moja, kwa ajili ya kifo cha wale mashahidi wawili. “Kutofurahia” ni kuomboleza. Maombolezo ya Belteshaza yanatambulisha maombolezo yanayohusishwa na kifo cha wale mashahidi wawili. Tarehe 18 Julai, 2020, na 3 Novemba, 2020, wale mashahidi wawili wa pembe ya kweli ya Kiprotestanti na pembe za Kirepublican za mnyama wa nchi waliuawa katika mitaa ya Sodoma na Misri, ambako pia Bwana wetu alisulubiwa. Bwana wetu aliposulubiwa, wanafunzi Wake walianza kuomboleza. Wale mashahidi wawili waliwakilishwa katika Ufunuo sura ya kumi na moja kama Musa na Eliya.

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.

Mu Mandiko harimo aho Kristo avugwa nka Mikayeli inshuro eshanu: inshuro eshatu mu gitabo cya Daniyeli, imwe mu gitabo cya Yuda, indi na yo mu gitabo cy’Ibyahishuwe. Mu gice cya cumi turimo gusuzuma ubu, Mikayeli avugwamo inshuro ebyiri, ku mirongo ya cumi n’itatu n’iya makumyabiri n’umwe, hanyuma akongera kuvugwa mu gice cya cumi na kabiri, umurongo wa mbere. Yamenyekanishijwe mu Ibyahishuwe igice cya cumi na kabiri, umurongo wa karindwi. Mu gitabo cya Yuda, Mikayeli avugwa ko ari we wazuye Mose, uwo mu Ibyahishuwe igice cya cumi na kimwe ari umwe mu bahamya bapfuye bari baryamye mu muhanda.

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.

Ndzi ta mi tsundzuxa-ke leswi, hambileswi mi tshameke mi swi tiva, leswaku Hosi, loko yi ponisile vanhu yi va humesa etikweni ra Egipta, endzhaku yi lovisile lava nga pfumerangiki. Ni tintsumi leti nga hlayisangiki xiyimo xa tona xo sungula, kambe ti siye vutshamo bya tona, u ti vekile emaketangeni lama nga heriki ehansi ka munyama ku rindza vuavanyisi bya siku lerikulu. Hilaha ku fanaka, Sodoma na Gomora, ni miti leyi nga matlhelweni ya yona, leyi na yona hi mukhuva wolowo yi tinyiketeke evugangu ni ku landzela nyama leyi nga ya ntumbuluko wun’wana, swi vekiwile erivaleni tanihi xikombiso, swi ri eku xanisekeni ka ku rihisela ka ndzilo lowu nga heriki. Hilaha ku fanaka na vona, na vona valori lava nyamaka va onha nyama, va sola vuhosi, naswona va vulavula swo biha hi lava nga ni xindzhuti. Kambe Mikayele ntsumi leyikulu, loko a kanetana ni Diyavulosi a ri eku kanetaneni na yena hi mayelana ni miri wa Muxe, a nga tiyanga ku n’wi tisela xivilelo xa ndzhukano, kambe a ku: Hosi a yi ku tshinyele. Yuda 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.

Yuda kitabında, hem Sodom’un hem de Mısır’ın bağlamında —Vahiy on birinci bölümde Musa ile İlyas’ın öldürüldüğü büyük kenti temsil eden bağlamda— Mesih, Mikail tarafından temsil edilerek, Musa’nın bedenini diriltir. Vahiy on birinci bölümde Musa ile İlyas, simgesel olarak üç buçuk gün ölü kalmışlardı; ve Belteşassar için tutulan yas günleri, Mikail gökten aşağı indiğinde sona erer. Satır üzerine satır, Daniel onuncu bölüm birden dörde kadar olan ayetler, iki tanığın Mikail tarafından diriltildiği anda sonuçlanan yas dönemini tanımlamaktadır.

We shall continue this study in the next article.

Tuzoendelea na funzo hili katika makala inayofuata.

“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.

“Ubaba wakhetha uMosi no-Eliya ukuba babe zizithunywa zakhe kuKristu, nokuba bamzukise ngokukhanya kweZulu, baze bathethe naye ngentlungu yakhe ezayo, ngenxa yokuba babekhe baphila emhlabeni bengabantu; babekhe bayiva intlungu nokubandezeleka koluntu, kwaye babenako ukuvelana novavanyo lukaYesu ebomini bakhe basemhlabeni. UEliya, esesikhundleni sakhe njengomprofeti kuSirayeli, wayemele uKristu, yaye umsebenzi wakhe wawuthi, ngomlinganiselo othile, ufane nowoMsindisi. Kanjalo noMosi, njengenkokeli kaSirayeli, wayemi endaweni kaKristu, ethetha naye, elandela imiyalelo yakhe; ngenxa yoko, aba babini, phakathi kwayo yonke imikhosi eyayihlanganisene ijikeleze itrone kaThixo, babefaneleka ngaphezu kwabo bonke ukuba bakhonze kuNyana kaThixo.”

“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.

«ከነዓት ደቂ እስራኤል ብዘይ እምነቶም ሙሴ ብቝጥዓ ምስ ተቘጥዐ፡ ነታ ከውሒ ብቝጥዓ ወቒዑ ዝጠለቡዋ ማይ ሃቦም፤ ክብሪ ግና ንርእሱ ወሰደ። እዚ ኸኣ፡ ልቡ ብዘይምስጋናን ብግብረ ጥልመትን እስራኤል እምብዛ ስለ ዝተሓዘ፡ ነቲ ንሱ ክገብሮ ዝኣዘዞ ግብሪ እንተ ፈጸመ ድማ፡ ንኣምላኽ ክብሪ ከይህብን ስሙ ከየዕብይን ኣብ ምሕፃሩ እዩ። ሓያል ኩሉ ኣምላኽ ድማ መደቡ፡ ንደቂ እስራኤል ብዙሕ ግዜ ናብ ጽበት ስፍራታት ከእቱዎም፡ ሽዑ ኸኣ ብዓብዪ ጭንቀቶም ብሓይሉ ከድሕኖም እዩ ነይሩ፤ እዚ ድማ፡ እቲ ፍሉይ ሓልዮቱ ንኣታቶም ከለልዩን ስሙ ክኽብሩን ምእንቲ እዩ። ሙሴ ግና፡ ንተፈጥሮኣዊ ምንቅስቓሳት ልቡ ብምእዛዝ፡ ነቲ ንኣምላኽ ዝግባእ ክብሪ ንርእሱ ወሲዱ፡ ኣብ ትሕቲ ሓይሊ ሰይጣን ወደቐ፡ ናብ እታ ተስፋ ዝተኣተወላ ምድሪ ከይኣቱ ድማ ተኸልከለ። ሙሴ ጽኑዕ እንተ ተሪፉ ነይሩ ግና፡ ጐይታ ናብታ ተስፋ ዝተኣተወላ ምድሪ ምምጽኡ ነይሩ፡ ድሕሪኡ ኸኣ ሞት ሳይርኢ ናብ ሰማይ ምተርጎመ ነይሩ።»

“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.

“Vile ilikuwako, 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 huo ulikuwa mawindo yake halali, hakuweza kumshinda Mwana wa Mungu; naye Musa, akiwa na mwili uliofufuliwa na kutukuzwa, akachukuliwa hadi nyua za Mbinguni, na sasa alikuwa mmoja wa wale wawili walioheshimiwa, waliotumwa na Baba kumhudumia 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.

“Mbakina kukuhoga bakanesāngwa nnyo n’otulo, abegesibwa bakafirwa okwumva engambagano hagati y’Ababaka b’omu Igulu n’Omununuzi eyagulumizibwa. Kyonka aho bakangukira mangu barugire omu tulo tw’amaani, kandi bakabona okwolesibwa okw’ekitinisa okwabarabaireho, bajuzibwa okushemererwa n’okutina kw’ekitiinisa. Aho barora ku mubiri ogurikwaka ogwa Mukama waabo ou barukukunda, bahambirwa kwekinga amaisho gaabo n’emikono yaabo, ahabw’okuba tibasoboraga bundi buryo kugumisiriza ekitiinisa ekitasobororwa ekyambaire omubiri gwe, kandi ekirukwoleka emyambi y’omushana nk’ey’izuba. Kumara akanya katono, abegesibwa babona Mukama waabo ng’agulumizibwa kandi ng’ahanikirwa omu maisho gaabo, kandi ng’ahabwa ekitiinisa ebihangirwe ebyo ebirikwaka, abo baramanyire nk’abo Ruhanga akunda kandi ahaire omugisha ogw’enjawulo.” The Spirit of Prophecy, volume 2, 329, 330.