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.
Ao amin’ny andininy voalohany amin’ny toko fahafolo dia ampahafantarina antsika fa tamin’ny taona fahatelon’i Kyrosy izany; nefa ao amin’ny toko voalohany kosa dia ampahafantarina antsika fa Daniela dia velona ihany, na mbola nitoetra, hatramin’ny taona voalohan’i Kyrosy.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Ary mbola nanohy teo ihany Daniela hatramin’ny taona voalohany nanjakan’i Kyrosy mpanjaka. Daniela 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.
Nandritra ny roa taona, dia niara-nanjaka tamin’i Dariosy Mediana i Kyrosy; noho izany dia ny taona fahatelony izany, nefa koa ny taona voalohany.
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.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay nantsoina hoe Beltesazara; ary marina izany zavatra izany, nefa ny andro voatendry dia mbola lavitra; ary nahafantatra izany zavatra izany izy sady nahazo fahalalana ny amin’ilay fahitana. Daniela 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.”
Ara-paminaniana, i Kyrosy dia ampidirina ao amin’ny fahitana voalohany sy farany an’i Daniela. Daniela toko voalohany, araka izay efa naseho tao amin’ireo lahatsoratra teo aloha, dia maneho ny anjely voalohany ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Rehefa fantarina ao amin’ny faminaniana ilay anjely voalohany, dia mitana ny toetra ara-paminaniana rehetra ananan’ireo anjely telo ao amin’ny Apokalypsy faha-efatra ambin’ny folo izy. Ireo dingana telo amin’ny filazantsara mandrakizay, izay aseho ao amin’ilay anjely voalohany, dia hoe: “Matahora an’Andriamanitra,” “omeo voninahitra Izy,” fa “tonga ny andro fitsarany.”
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.
Satria nataon’i Daniela sy ireo lehilahy mendrika telo “natahotra an’Andriamanitra”, dia nifidy handà ny sakafon’i Babylona izy ireo ka nitoetra ho mpihinan-javamaniry. Tamin’ilay fitsapana hita maso izay nanaraka izany, Daniela sy ireo lehilahy mendrika telo dia “nanome voninahitra an’Andriamanitra” tamin’ny fisehoany salama, mifanohitra amin’ireo izay nihinana ny sakafon’i Babylona. Rehefa afaka telo taona, dia tonga ny “ora fitsarana”, raha nosedrain’i Nebokadnezara izy ireo ka hitany fa hendry im-polo noho ny olon-kendry rehetra tao Babylona izy ireo.
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.
Ny dingana telo amin’ny filazantsara mandrakizay dia aseho koa ao amin’ny toko farany ao amin’i Daniela ho toy ny fizotry ny fitomboan’ny fahalalana izay manadio sy mampahafotsy ary mizaha toetra ireo izay tompon’andraikitra amin’ny mazava izay voavaha tombo-kase amin’ny andro farany. Ao amin’ny toko voalohany ao amin’i Daniela, tahaka ny ao amin’ny toko farany, dia voatondro ireo dingana telo an’ilay anjely voalohany, izay mahafaoka ireo anjely telo rehetra. Satria ny toko voalohany dia ny filazantsara mandrakizain’ilay anjely voalohany, ny toko faharoa ao amin’i Daniela dia maneho ilay anjely faharoa ao amin’ny Apokalypsy efatra ambin’ny folo, izay anehoana ny fitsapana momba ny sarin’ny bibidia na ny sarin’i Kristy, araka ny naseho tamin’ny fitsapana faharoa ao amin’ireo dingana telo ao amin’ny toko voalohany.
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.
Satria ny toko voalohany sy faharoa ao amin’i Daniela dia maneho ny anjely voalohany sy faharoa ao amin’ny Apokalypsy faha-efatra ambin’ny folo, ny toko fahatelo sy ny fizahan-toetra teo amin’ny Lemak’i Dora kosa dia maneho ny hafatry ny anjely fahatelo, miaraka amin’ny fampitandremany mba tsy handray ny mariky ny bibidia. Ao amin’ny toko voalohany ao amin’i Daniela dia voatonona ny taona voalohan’i Kyrosy, ary ao amin’ny toko fahafolo, izay fahitana farany azon’i Daniela, i Kyrosy dia aseho amin’ny taona fahatelony; nefa fantatsika fa io taona fahatelo io dia taona voalohany ihany, satria i Daniela dia naharitra hatramin’ny taona voalohan’i Kyrosy ihany.
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.
Noho izany, i Kyrosy dia tandindon’ny taona voalohany iray izay mirakitra telo taona. Izy dia tandindon’ny hafatry ny anjely voalohany. Ny taona voalohan’i Kyrosy dia voatonona ao amin’ny andininy farany amin’ny fahitana voalohan’i Daniela, ary avy eo averina voatonona indray ao amin’ny andininy voalohany amin’ny fahitana farany an’i Daniela. Zava-dehibe ny mamantatra ny tandindona ara-paminaniana asehon’i Kyrosy, ary amin’izao isika dia mamantatra aloha fa izy no maneho ny hafatry ny anjely voalohany. Azo hamarinina ara-paminaniana izany amin’ny alalan’ny zava-misy fa i Daniela dia manondro ny taona fahatelony ho toy ny taona voalohany, nefa ny tena zava-dehibe kokoa dia izany no fantatra amin’ny didy voalohany izay navoakany.
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.
Ny tolona izay niainan’i Gabriela tamin’ireo mpanjakan’i Persia ao amin’ny toko fahafolo dia mikasika ny fitondrana an’i Kyrosy ho amin’ny teboka izay hanatanterahany sy hamoahany ny didy voalohany amin’ireo didy telo, izay hahafahan’ny Jiosy miverina sy manorina indray an’i Jerosalema sy ny tempoly. Ny didy fahatelo no hanamarika ny fiandohan’ny faminaniana momba ny telo arivo sy roanjato taona, izay nifarana rehefa tonga ny anjely fahatelo tamin’ny 22 Oktobra 1844. Ny didy fahatelo dia naneho ny anjely fahatelo, ary noho izany ny didy voalohan’i Kyrosy dia naneho ny fahatongavan’ny anjely voalohany tamin’ny 1798. Kyrosy dia maneho ny anjely voalohany, ary noho izany antony izany, ao amin’ny bokin’i Daniela, ny taona voalohany nanjakany dia naneho telo taona.
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.
Noho izany, i Kyrosy dia maneho ny “andro farany,” satria tamin’ny nahatongavan’ilay anjely voalohany (Kyrosy) tamin’ny 1798 no nahatongavan’ny “andro farany” sy namohana ny bokin’i Daniela. Ny anarana hoe Kyrosy dia inoana fa avy amin’ny teny Persiana Taloha hoe “Kūruš,” izay midika hoe “masoandro,” ampiarahina amin’ny teny Elamita hoe “kursh,” izay midika hoe “seza fiandrianana,” ka manondro fifandraisana amin’ny fahefam-panjakana na fanjakana. Isaia dia miresaka ireo toetran’i Kyrosy ireo koa.
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.
Izay milaza ny amin’i Kyrosy hoe: Izy no mpiandry Ahy, ary hahatanteraka izay sitrako rehetra izy; dia milaza amin’i Jerosalema hoe: Haorina ianao; ary amin’ny tempoly hoe: Hapetraka ny fanorenanao. Izao no lazain’i Jehovah amin’ny voahosony, dia amin’i Kyrosy, izay notanako ny tanany ankavanana mba handreseko firenena eo anatrehany; ary hovahako ny fehin-kibon’ny mpanjaka, mba hovohako eo anatrehany ny vavahady roa ravina; ary ny vavahady dia tsy hihidy; handeha eo alohanao Aho ka hanao mahitsy ny lalana miolikolika; hotorotoroiko ny vavahady varahina, ary hotapahiko ny hidy vy; ary homeko anao ny haren’ny maizina sy ny rakitra miafina any amin’ny miafinafina, mba hahafantaranao fa Izaho, Jehovah, izay miantso anao amin’ny anaranao, no Andriamanitry ny Isiraely. Noho ny amin’i Jakoba mpanompoko sy Isiraely olom-boafidiko dia efa niantso anao tamin’ny anaranao Aho; efa nomeko anarana ianao, na dia tsy nahalala Ahy aza. Izaho no Jehovah, ary tsy misy hafa; tsy misy Andriamanitra afa-tsy Izaho; nanamafy anao Aho, na dia tsy nahalala Ahy aza ianao; mba hahafantaran’ny olona hatrany amin’ny fiposahan’ny masoandro sy hatrany andrefana fa tsy misy afa-tsy Izaho. Izaho no Jehovah, ary tsy misy hafa. Isaia 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.
Kyros dia tandindon’i Kristy, fa izy no “voahosotry” ny Tompo ary nantsoina hoe “mpiandry” an’Andriamanitra, izay manorina an’i Jerosalema sy mametraka ny fanorenan’ny tempoly. Izy no tafiditra amin’ny fanokafana ny vavahady mihidy, tahaka an’i Kristy izay manokatra ka tsy misy olona mahahidy, ary manidy ka tsy misy olona mahavaha. Ary nomena an’i Kyrosy “ny haren’ny haizina sy ny rakitra miafina any amin’ny fitoerana miafina.” Kyrosy dia manatanteraka mari-pamantarana maromaro eo amin’ny tsipiky ny hetsika fanavaozana.
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.
Izy no manamarika ny fotoan’ny farany, rehefa tonga ny anjely voalohany, rehefa voavaha tombo-kase ny bokin’i Daniela, ary avy eo dia misy fitomboan’ny fahalalana izay avy amin’“ny haren’ny maizina sy ny zava-tsarobidy miafina any amin’ny fitoerana miafina.” Ireo “haren’ny maizina sy ny zava-tsarobidy miafina any amin’ny fitoerana miafina” ireo no mandrafitra ny “fanorenana” izay “atsangana,” sy ny “tempoly,” izay hatao “iorina”. Kristy, izay nasehon’i Kyrosy mialoha, dia “voahosotry” ny Tompo, tahaka ny nanosorana an’i Kristy tamin’ny batisany. Noho izany dia tsy ny fahatongavan’ny anjely voalohany ihany no asehon’i Kyrosy, fa izy koa no anjely faharoa izay manome hery ny anjely voalohany rehefa midina izy, tahaka ny nidinan’ny Fanahy Masina tamin’ny nanosorana an’i Kristy. Tamin’ny 22 Oktobra 1844 dia nosokafan’i Kristy ny varavarana na “vavahady” mankany amin’ny Masina Indrindra, izay vavahady efa nikatona. Kyrosy koa dia manamarika ny fahatongavan’ny anjely fahatelo.
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.
Kyrosy no anjely voalohany, ary ny anjely voalohany dia mitana ao aminy ny singa rehetra ananan’ireo anjely telo. Kyrosy dia ny fotoanan’ny farany tamin’ny 1798, fotoana nahatongavan’ny anjely voalohany. Kyrosy dia misolo tena ny 11 Aogositra 1840, rehefa nomen-kery (nohosorana) ny hafatry ny anjely voalohany. Izy no misolo tena ny asa fametrahana ny fanorenana, araka izay naseho tamin’ny famokarana ny tabilao 1843 tamin’ny Mey 1842. Izy no misolo tena ny fanorenana ny tempoly, raha nisaraka ireo antokon’olona roa tamin’ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844, ary izy no misolo tena ny fisarahana faharoa tamin’ny fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 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.
Ny mari-pamantarana rehetra tamin’ny hetsika fanavaozana nataon’ny Millerita dia nosoloan’i Kyrosy sary mialoha, ary noho izany ireo mari-pamantarana ireo koa dia manasongadina mialoha ny mari-pamantarana amin’ny hetsiky ny iray hetsy sy efatra amby efatra alina. Ny hetsika Millerita dia nialohavan’ireo famantarana izay nambaran’i Kristy fa hialoha ny tantaran’ny Millerita.
“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.
“Ny faminaniana dia tsy milaza mialoha fotsiny ny fomba sy ny tanjon’ny fihavian’i Kristy, fa mampiseho koa famantarana izay hahafantaran’ny olona fa efa akaiky izany. Hoy Jesosy: ‘Ary hisy famantarana eo amin’ny masoandro sy ny volana ary ny kintana.’ Lioka 21:25. ‘Ny masoandro hohamaizinina, ary ny volana tsy hanome ny hazavany, ary ny kintan’ny lanitra hiraraka, ary ny hery any an-danitra hohozongozonina. Ary amin’izany dia hahita ny Zanak’olona avy eo amin’ny rahona amin-kery lehibe sy voninahitra izy.’ Marka 13:24–26. Toy izao no ilazan’ilay mpahita ny voalohan’ireo famantarana hialoha ny fiaviana fanindroany: ‘Ary nisy horohorontany lehibe; ary tonga mainty tahaka ny lamba fisaonana volonondry ny masoandro, ary ny volana tonga tahaka ny rà.’ Apokalypsy 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.
“Ireo famantarana ireo dia hitan’ny maso talohan’ny nisokafan’ny taonjato fahasivy ambin’ny folo. Ho fahatanterahan’ity faminaniana ity dia nisy nitranga, tamin’ny taona 1755, ilay horohoron-tany mahatsiravina indrindra izay voarakitra hatramin’izay.” 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.
Ny famantarana izay nanambara ny Fiavian’i Kristy Fanindroany dia nanomboka fotoana fohy talohan’ny 1798, dia tamin’ny 1755. Ny taona 1798 no famaranana ny fahababoan’ny Isiraely ara-panahy tao Babylona ara-panahy, izay ampianarin’i Sister White fa naneho mialoha azy ny fahababoana tena nisy nahazo ny Isiraely tena izy tao Babylona tena izy; ary izany dia nifarana tamin’ny faran’ny fitopolo taona nanaovana fahababoana, raha niditra tamin’ireo vavahady nisokatra i Kyrosy ka nahazo an’i Babylona, ary namono an’i Belsazara.
“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.
“Androany ny fiangonan’Andriamanitra dia afaka hanohy hatramin’ny fahatanterahany ny drafitra avy amin’Andriamanitra ho amin’ny famonjena ny taranak’olombelona very. Nandritra ny taonjato maro dia niaritra famerana ny fahafahany ny vahoakan’Andriamanitra. Voarara ny fitoriana ny filazantsara amin’ny fahadiovany, ary famaizana faran’izay henjana no nampiharina tamin’izay sahy tsy nankatò ny didin’olombelona. Vokatr’izany, ny tanimboaloboka ara-pitondrantena lehiben’ny Tompo dia saiky tsy nisy niasa mihitsy. Nesorina tamin’ny vahoaka ny fahazavan’ny tenin’Andriamanitra. Ny haizin’ny fahadisoana sy ny finoanoam-poana dia nandrahona hamafa ny fahalalana ny fivavahana marina. Ny fiangonan’Andriamanitra etỳ an-tany dia tena babo tokoa nandritra io fotoana lava nisian’ny fanenjehana tsy an-kijanona io, tahaka ny zanak’Isiraely izay natao babo tany Babylona nandritra ny fotoana naha-sesitany azy.” 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.
Ny fiafaran’ireo fitopolo taona tany Babylona dia naneho mialoha ny taona 1798, ary nisy famantarana nialoha ny 1798, izay nanambara fa antomotra ny fiverenan’i Kristy.
“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.
“Ny fahatongavan’ny tafik’i Kyrosy teo anoloan’ny mandan’i Babilona dia famantarana ho an’ny Jiosy fa efa akaiky ny fanafahana azy avy amin’ny fahababoana. Maherin’ny zato taona talohan’ny nahaterahan’i Kyrosy, ny Tsindrimandry dia efa nanonona azy tamin’ny anarany, ary nampanoratra ny asa tena izy izay tokony hataony tamin’ny fandraisany tampoka ny tanànan’i Babilona sy tamin’ny fanomanany ny lalana ho amin’ny famotsorana ny zanaky ny fahababoana.” Mpaminany sy Mpanjaka, 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.
I Kirosa dia naneho mialoha koa ireo famantarana izay nialoha ny taona 1798. Somary manjavozavo ny fitantaran’ny mpahay tantara momba ny fanapahan’i Dariosa sy Kirosa, nefa mazava ny Tenin’Andriamanitra. Ny Fanjakana Medo-Persiana no nanaraka ny Fanjakan’i Babylona, ary i Dariosa no mpanjaka voalohany tao amin’ny Medo-Persia, na dia i Kirosa zana-drahalahiny aza no jeneraly izay nandresy an’i Babylona tamin’ilay alina nanaovan’i Belsazara ny lanonany farany. Samy maneho mialoha ny fotoanan’ny fiafaran’ilay fahababoana fito-polo taona i Kirosa sy Dariosa; izany dia misolo tena ny fotoanan’ny farany tamin’ny 1798, ary maneho mialoha koa ny fotoanan’ny farany tamin’ny 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.
Ny fotoana fiafarana ao amin’ny tantaran’i Mosesy dia voamariky ny nahaterahan’i Arona sy Mosesy, izay nifanavaka telo taona. Io tantara io dia naneho tamin’ny fomba lavorary indrindra ny tantaran’i Kristy, ary ny fotoana fiafarana ao amin’izany tantara izany dia voamariky ny nahaterahan’i Jaona, ary enim-bolana tatỳ aoriana dia ny nahaterahan’i Jesosy rahalahin-dreniny. Ny fotoana fiafarana dia manana famantarana roa, ary i Dariosa sy Kyrosy dia samy manamarika ny fiafaran’ny fahababoana fitopolo taona, izay naneho mialoha ny fiafaran’ny fahababoana arivo sy roan-jato ary enim-polo taona. Ny ratra mahafaty nahazo ny bibidia papaly tamin’ny 1798 dia narahin’ny fahafatesan’ilay iray izay nitaingina sy nanjaka teo ambonin’io bibidia io tamin’ny taona manaraka. Tamin’ny 1989 dia samy filoha i Reagan sy Bush zokiny.
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.
Kyrosy no manamarika ny famantarana izay manambara ny fahatongavan’ny fotoanan’ny farany, ary izy koa no manamarika ny fotoanan’ny farany. Izy no manamarika ny fitomboan’ny fahalalana sy ny fanomezam-pahefana ny hafatra voalohany rehefa midina ny anjely iray, ary izy no manamarika ny asa izay raisina amin’izany fotoana izany amin’ny fametrahana ny fanorenana, dia ny asa fananganana ny tempoly, ary ny fahatongavan’ny anjely fahatelo rehefa tonga tampoka ao amin’ny tempoliny ny Iraky ny Fanekena.
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.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay nantsoina koa hoe Belsazara; ary marina izany zavatra izany, nefa lava ny fotoana voatendry; ary azony ny hevitr’izany zavatra izany, sady azony koa ny fahitana. Tamin’izany andro izany dia nitomany nandritra ny herinandro telo manontolo aho, dia Daniela. Tsy nihinana mofo matsiro aho, ary tsy nisy hena na divay niditra tao am-bavako, ary tsy nanosotra menaka ny tenako mihitsy aho, mandra-pahatanteraky ny herinandro telo manontolo. Ary tamin’ny andro fahefatra amby roa-polo tamin’ny volana voalohany, raha teo amoron’ilay ony lehibe aho, dia Hidakela izany. Daniela 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.
Ny tandindon’i Kyrosy sy Belteshazara dia maneho tantara ara-paminaniana voafaritra manokana amin’ny andro farany. Ny tandindon’i Belteshazara dia mampahafantatra antsika fa ny vahoaka aseho dia ilay iray hetsy sy efatra alina sy efatra arivo, izay taranaka farany amin’ny vahoakan’ny fanekena. Apetraka ao anatin’ilay tantara ara-paminaniana asehon’i Kyrosy izy ireo, izay maneho ny tantara nialoha an’i 1798, sy 1989, ary ny 11 Septambra 2001, satria i Kyrosy dia maneho ireo mari-pamantarana rehetra ireo. Izy koa dia maneho ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, ary hatramin’ilay lalàna alahady ho avy tsy ho ela any Etazonia aza. Ny fanalahidy hamaritana ny toerana ametrahana ara-paminaniana ny fahitana farany nomena an’i Daniela dia faritana amin’izay fantatr’i Daniela.
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”.
Ao amin’ny andininy voalohany, Daniela (Belteshazara) dia manana fahatakarana ny amin’ilay “zavatra” ary koa ny amin’ilay “fahitana”. Ny “zavatra” dia ilay teny hebreo hoe “dabar”, izay midika hoe “teny”, ary ampiasain’i Gabriela izy io hanehoana ny fahitana “chazon” momba ireo taona roa arivo sy diman-jato amby roapolo (“fito fotoana”). Ny “fahitana” ao amin’ny andininy voalohany, izay takatr’i Daniela, dia ilay fahitana “mareh” momba ireo taona roa arivo sy telon-jato. Ny vahoakan’Andriamanitra fanekena amin’ny andro farany dia tsy nahatakatra ny “fito fotoana” tamin’ny fotoanan’ny farany tamin’ny 1989. Tsy nahatakatra ny “fito fotoana” izy ireo raha tsy taorian’ny 11 Septambra 2001, koa tsy maintsy ao anatin’ny fotoanan’ny hetsika fanavaozana ara-paminaniana asehon’i Kyrosy taorian’ny 11 Septambra 2001 i Daniela; fa i Daniela, izay misolo tena ny hetsika ara-paminaniana farany, dia mahatakatra ny “zavatra” sy ny “fahitana” roa tonta.
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.
I Daniela dia fantatra fa tao anatin’ny fe-potoana iraika amby roapolo andro fisaonana. “Tamin’izany andro izany” nanaovan’i Daniela fisaonana no nahatakarany ilay “raharaha”, ary azony koa ny “fahitana.” Ny fahamarinana asehon’ilay “raharaha” dia naseho tamin’i Daniela tamin’ny andro fisaonana. Ny vahoakan’Andriamanitra dia aseho ho “misaona” ao amin’ny tsipika fanavaozana mialoha kelin’ny Antso Amin’ny Misasakalina. Ny fisaonana dia asehon’i Marta sy Maria izay nisaona an’i Lazarosy, taloha kelin’ny Fidirana Amim-boninahitra. Naseho izany tamin’ny fahakiviana taorian’ny fahadisoam-panantenana voalohany teo amin’ny tantaran’ny Millerita, araka ny nambaran’i Jeremia.
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.
Ny teninao dia hita, ka nohaniko; ary ny teninao no fifaliana sy firavoravoan’ny foko; fa antsoina amin’ny anaranao aho, Jehovah, Andriamanitry ny maro. Tsy niara-nipetraka tamin’ny fiangonan’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fanaintainako, ary tsy azo sitranina ny feriko, izay mandà tsy ho sitrana? Ho tonga amiko va Hianao tahaka ny mpandainga tokoa, sy tahaka ny rano izay tsy maharitra? Jeremia 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.
Jeremia dia tsy “nifaly,” tahaka ny nataon’ny mponin’i Sodoma sy Egypta ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, tamin’ny fahafatesan’ireo vavolombelona roa. Ny hoe “tsy mifaly” dia midika hoe misaona. Ny fisaonan’i Beltesazara no manondro ilay fisaonana mifandray amin’ny fahafatesan’ireo vavolombelona roa. Tamin’ny 18 Jolay 2020 sy 3 Novambra 2020, dia novonoina teny an-dalamben’i Sodoma sy Egypta, izay toerana nanomboana ny Tompontsika koa, ireo vavolombelona roan’ny tandroka protestanta marina sy ny tandroka repoblikana an’ilay bibidia avy amin’ny tany. Rehefa nohomboana tamin’ny hazo fijaliana ny Tompontsika, dia nanomboka nisaona ny mpianany. Ireo vavolombelona roa ireo dia naseho tao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo ho Mosesy sy Elia.
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.
Misy fanondroana dimy ao amin’ny Soratra Masina an’i Kristy amin’ny maha Mikaela Azy, ka ny telo ao amin’ny bokin’i Daniela, ny iray ao amin’ny bokin’i Joda, ary ny iray hafa ao amin’ny bokin’ny Apokalypsy. Ao amin’ny toko faha‑folo, izay dinihintsika ankehitriny, dia voatonona indroa i Mikaela, ao amin’ny andininy faha‑telo ambin’ny folo sy faha‑iraika amby roa-polo, ary avy eo indray ao amin’ny toko faha‑roambin’ny folo, andininy voalohany. Izy dia aseho mazava ao amin’ny Apokalypsy toko faha‑roambin’ny folo, andininy fahafito. Ao amin’i Joda, Mikaela dia aseho ho Ilay nanangana an’i Mosesy tamin’ny maty, izay, ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, dia anankiray amin’ireo vavolombelona izay maty eo an-dalambe.
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.
Koa dia hampahatsiahiviko anareo izany, na dia efa nahalala izany aza ianareo taloha, dia izao: ny Tompo, rehefa avy namonjy ny olona hiala avy tany amin’ny tany Egypta, dia nandringana tatỳ aoriana izay tsy nino. Ary ireo anjely izay tsy nitahiry ny fanjakany voalohany, fa nandao ny fonenany manokana, dia notehiriziny amin’ny gadra mandrakizay ao ambanin’ny haizina ho amin’ny fitsarana amin’ilay andro lehibe. Tahaka an’i Sodoma sy Gomora ary ny tanàna manodidina azy, izay nanolo-tena tamin’ny fijangajangana tahaka izany koa ka nanaraka nofo hafa, dia aseho ho fianarana izy ireo, ka mizaka ny famalian’ny afo mandrakizay. Toy izany koa ireo mpanonofy maloto ireo dia mandoto ny nofo, manamavo ny fahefana, ary miteny ratsy ny manana voninahitra. Kanefa Mikaela arkanjely, raha nifanditra tamin’ny devoly ka niady hevitra ny amin’ny fatin’i Mosesy, dia tsy sahy niampanga azy tamin’ny teny fanaratsiana, fa hoy izy: Hananatra anao anie ny Tompo. Joda 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.
Ao amin’ny bokin’i Joda, ao anatin’ny tontolon-kevitry ny Sôdôma sy Egypta, izay maneho ilay tanàna lehibe izay amonoana an’i Mosesy sy Elia ao amin’ny Apokalypsy toko faha-11, i Kristy, izay asehon’i Mikaela, no manangana ny tenan’i Mosesy amin’ny maty. I Mosesy sy Elia dia efa maty nandritra ny telo andro sy tapany ara-paminaniana tao amin’ny Apokalypsy toko faha-11, ary mifarana ny androm-pisaonana ho an’i Beltesazara rehefa midina avy any an-danitra i Mikaela. Andalana manaraka andalana, Daniela toko faha-10 andininy 1 hatramin’ny 4, no mamantatra ilay fe-potoam-pisaonana izay mifarana rehefa atsangan’i Mikaela amin’ny maty ireo vavolombelona roa.
We shall continue this study in the next article.
Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.
“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.
“Le Père choisit Moïse et Élie pour être ses messagers auprès du Christ, le glorifier de la lumière du Ciel, et s’entretenir avec lui de son agonie à venir, parce qu’ils avaient vécu sur la terre en tant qu’hommes; ils avaient fait l’expérience de la tristesse et de la souffrance humaines, et pouvaient compatir à l’épreuve de Jésus dans sa vie terrestre. Élie, dans sa fonction de prophète auprès d’Israël, avait représenté le Christ, et son œuvre avait été, dans une certaine mesure, semblable à celle du Sauveur. Et Moïse, en tant que chef d’Israël, avait tenu la place du Christ, s’entretenant avec lui et suivant ses directives; c’est pourquoi ces deux-là, parmi toutes les armées rassemblées autour du trône de Dieu, étaient les plus propres à servir le Fils de Dieu.”
“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.
“Raha tezitra tamin’ny tsi-finoan’ny Zanak’Isiraely Mosesy ka namely ny vatolampy tamin’ny fahatezerana ary nanome azy ny rano izay nangatahiny, dia nalainy ho an’ny tenany ny voninahitra; fa voasaringotra indrindra tamin’ny tsy fankasitrahana sy ny fivadibadian’i Isiraely ny sainy, ka tsy nahavita nanome voninahitra an’Andriamanitra sy nanandratra ny anarany izy, tamin’ny fanatanterahana ilay asa izay nandidiany azy hatao. Drafitry ny Tsitoha ny nitondra matetika ny Zanak’Isiraely ho amin’ny fahaterena, ary avy eo, tamin’ny filany lehibe, no hamonjy azy ireo amin’ny heriny, mba hahafantarany ny fiahiany manokana azy sy hanomezany voninahitra ny anarany. Fa Mosesy kosa, tamin’ny nanaovany ho azy ny fironan’ny fony araka ny maha-olombelona azy, dia nalainy ho an’ny tenany ny haja izay an’Andriamanitra, latsaka teo ambanin’ny fahefan’i Satana, ary noraràna tsy hiditra any amin’ny tany nampanantenaina. Raha nitoetra ho tsy nihozongozona Mosesy, dia ho nentin’ny Tompo ho any amin’ny tany nampanantenaina izy, ary avy eo dia ho nafindrany ho any An-danitra izy nefa tsy nahita fahafatesana.”
“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.
“Dia tahaka izany, Mosesy dia nandalo tamin’ny fahafatesana, fa ny Zanak’Andriamanitra kosa nidina avy tany an-danitra ka nanangana azy tamin’ny maty, fony ny tenany mbola tsy nahita fahalòvana. Na dia niady hevitra tamin’i Mikaela noho ny amin’ny tenan’i Mosesy aza Satana, ka nitaky azy ho remby ara-drariny ho azy, dia tsy naharesy nanohitra ny Zanak’Andriamanitra izy; ary Mosesy, niaraka tamin’ny tena natsangana tamin’ny maty sy nomena voninahitra, dia nentina ho any amin’ny kianjan’ny lanitra, ka ankehitriny dia isan’ireo roa nomem-boninahitra, notendren’ny Ray hanompo eo anilan’ny Zanany.”
“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.
“Amin’ny namelany ny tenany ho resin-tory toy izany, dia very tamin’ny mpianatra ny resaka nifanaovan’ireo iraky ny Lanitra sy ny Mpanavotra efa nohamasinina tamin’ny voninahitra. Kanefa nony taitra tampoka tamin’ny torimaso lalina izy ireo ka nahita ilay fahitana ambony indrindra teo anoloany, dia feno fifaliana sy tahotra masina. Raha mibanjina ny endrika mamirapiratr’ilay Mpampianatra malalany izy ireo, dia voatery manarona ny masony amin’ny tanany, satria raha tsy izany dia tsy zakany ny voninahitra tsy hay ambara izay manarona ny tenany, sady mamoaka taratry ny hazavana tahaka ny an’ny masoandro. Nandritra ny fotoana fohy dia nahita ny Tompony nohamasinina tamin’ny voninahitra sy nasandratra teo imasony ny mpianatra, ary nomem-boninahitra niaraka tamin’ireo zavaboary mamirapiratra izay fantany fa ireo no ankasitrahan’Andriamanitra.” The Spirit of Prophecy, volume 2, 329, 330.