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.

Dalam ayat pertama pasal sepuluh, kita diberitahu bahawa itu ialah tahun ketiga pemerintahan Koresy, tetapi dalam pasal satu, kita diberitahu bahawa Daniel hanya hidup, atau berterusan, hingga tahun pertama pemerintahan Koresy.

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

Danila a tsoela pele ho fihlela selemong sa pele sa morena Cyruse. Daniele 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.

Selama dua tahun, Koresy pada hakikatnya telah memerintah bersama Darius orang Media; maka itu adalah tahunnya yang ketiga, tetapi juga tahunnya yang pertama.

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.

Pada tahun ketiga pemerintahan Koresy, raja Persia, suatu perkara dinyatakan kepada Daniel, yang dinamai Beltsazar; dan perkara itu benar, tetapi masa yang ditetapkan itu panjang; dan ia memahami perkara itu, serta mendapat pengertian tentang penglihatan itu. 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.”

Secara nubuatan, Kores diperkenalkan dalam penglihatan Daniel yang pertama dan yang terakhir. Daniel pasal satu, sebagaimana telah dikemukakan dalam artikel-artikel sebelumnya, melambangkan malaikat pertama dari Wahyu pasal empat belas. Ketika malaikat pertama itu diidentifikasi dalam nubuatan, ia memiliki seluruh ciri kenabian dari ketiga malaikat dalam Wahyu empat belas. Tiga langkah Injil yang kekal yang dilambangkan dalam malaikat pertama itu adalah, “takutlah akan Allah,” “muliakanlah Dia,” sebab “telah tiba saat penghakiman-Nya.”

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.

Kerna Daniel enggau tiga iku sida “nangika Petara,” sida milih nulak pemakai Babilon lalu terus nyadi orang vegetarian. Dalam ujian visual ke nyusul nya, Daniel enggau tiga iku sida “meri mulia ngagai Petara” ngena penyereta sida ti séhat, berelat enggau sida ti makai pemakai Babilon. Udah tiga taun, “jam pengakim” datai lebuh Nebukadnezar nguji sida lalu meda sida sepuluh kali ganda lebih mayuh penemu ari semua orang bepelajar Babilon.

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.

Merwkew wan taɛrɛnɛya n ye Daniel ka kalan laban sura la fan fɔlɔ ye, i n’a fɔ ni bayɛlɛmɛ yerenw ka kɛ taabolo ye min na lɔnniya jɔya bɛ mɔgɔw saniya, u ka fiɲɛ, u ka kɔrɔsi—olu minnu bɛ jɔya ta kɛnɛ kan min y’a dajugu kɔrɔta waati laban na. Daniel ka sura fɔlɔ la, i n’a fɔ sura laban la, malekɛ fɔlɔ ka sigida saba—min bɛ malekɛ saba bɛɛ sɔrɔ kɔnɔ—ye dɔn. Bari sura fɔlɔ ye malekɛ fɔlɔ ka merwkew wan ye, o de la Daniel ka sura fila bɛ Taalikɛ Sɛbɛn ka malekɛ filanan ta sigi kɛ nin Revelation sura tan ni naani la, min kɔnɔ warabilen ja tɛsiri, walima Krista ja tɛsiri, bɛ taabolo kɛ, i n’a fɔ ni a kɛra tɛsiri filanan na sura fɔlɔ ka sigida saba la.

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.

Nisinga mbeu syibili sya Danieli syakwakilila malaika jwa kwanda ni jwa pili jwa Ufunuo gwa mbeu jumi na nchechete, mbeu syatatu ni maeso pa Litanda lya Dura, syakwakilila ujumbe gwa malaika jwa tatu, pampepe ni chenjezo chakwe chakuti akajipelechesye alama ya nyama. Mu mbeu jwa kwanda jwa Danieli, mwaka wa kwanda wa Koreshi ukutagulidwa, ni mu mbeu jwa kumi, ayila yakwe ni maono ga mwisho ga Danieli, Koreshi akwakililidwa ni mwaka wakwe gwa tatu; nambo tukumanyilila kuti mwaka gwakwe gwa tatu ni mwaka wakwe gwa kwanda, pakuŵa Danieli ajendeleche mpaka mwaka wa kwanda wa Koreshi.

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.

Berakitulah Koresh merupakan lambang bagi satu tahun pertama yang mencakupi tiga tahun. Dia merupakan lambang perkhabaran malaikat pertama. Tahun pertama Koresh disebutkan dalam ayat terakhir penglihatan pertama Daniel, dan kemudian sekali lagi dalam ayat pertama penglihatan terakhir Daniel. Adalah penting untuk mengenali perlambangan nubuatan Koresh, dan pertama-tamanya kita mengenal pasti bahawa dia mewakili perkhabaran malaikat pertama. Hal ini dapat dipastikan secara nubuatan melalui hakikat bahawa Daniel mengenal pasti tahun ketiganya sebagai tahun pertamanya, tetapi yang lebih penting, hal itu dikenal pasti melalui dekri pertama yang diisytiharkannya.

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.

Ntwa eo Gabriele a neng a e-na le yone le dikgoši tša Peresia mo kgaolong ya lesome, e be e le mabapi le go tliša Kurose lefelong leo a tla phethagatšago le go tsebatša taelo ya pele ya ditaelo tše tharo, tšeo di bego di tla dumelela Bajuda go boa le go aga Jerusalema le tempele lefsa. Taelo ya boraro e be e tla swaya mathomo a boporofeta bja nywaga e dikete tše pedi le makgolo a mararo, bjoo bo fedilego ge morongwa wa boraro a fihla ka October 22, 1844. Taelo ya boraro e be e emela morongwa wa boraro, gomme ka baka leo taelo ya pele ya Kurose e be e emela go fihla ga morongwa wa pele ka 1798. Kurose o emela morongwa wa pele, gomme ka lebaka le, mo pukung ya Daniele ngwaga wa gagwe wa pele o be o emela nywaga e meraro.

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.

Cyrus, sebab itu, melambangkan “masa kesudahan,” kerana ketika malaikat pertama (Cyrus) tiba pada tahun 1798, “masa kesudahan” pun tiba dan kitab Daniel dinyahkan meterainya. Nama Cyrus dipercayai berasal daripada perkataan Parsi Kuno “Kūruš,” yang bererti “matahari,” digabungkan dengan perkataan Elam “kursh,” yang bermaksud “takhta,” yang menunjukkan suatu kaitan dengan kuasa diraja atau pemerintahan raja. Yesaya juga menyentuh ciri-ciri Cyrus ini.

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.

Dialah yang berfirman tentang Koresy: Ia adalah gembala-Ku, dan ia akan melaksanakan segala kehendak-Ku; bahkan yang berkata tentang Yerusalem: Engkau akan dibangun; dan tentang Bait Suci: Dasarmu akan diletakkan. Beginilah firman TUHAN kepada orang yang diurapi-Nya, kepada Koresy, yang tangan kanannya Kupegang, untuk menaklukkan bangsa-bangsa di hadapannya; dan Aku akan melonggarkan ikat pinggang raja-raja, untuk membuka di hadapannya pintu-pintu gerbang yang berkembar; dan pintu-pintu gerbang itu tidak akan tertutup; Aku akan berjalan di depanmu, dan meluruskan tempat-tempat yang berliku-liku; Aku akan meremukkan pintu-pintu tembaga, dan mematahkan palang-palang besi; dan Aku akan memberikan kepadamu harta benda dalam kegelapan, dan kekayaan terpendam di tempat-tempat yang tersembunyi, supaya engkau mengetahui bahwa Akulah TUHAN, yang memanggil engkau dengan namamu, Allah Israel. Oleh karena Yakub, hamba-Ku, dan Israel, orang pilihan-Ku, Aku telah memanggil engkau dengan namamu; Aku telah memberi engkau gelar, sekalipun engkau tidak mengenal Aku. Akulah TUHAN, dan tidak ada yang lain, tidak ada Allah selain Aku; Aku telah mengikat pinggangmu, sekalipun engkau tidak mengenal Aku; supaya orang mengetahui dari terbitnya matahari dan dari barat, bahwa tidak ada yang lain selain Aku. Akulah TUHAN, dan tidak ada yang lain. Yesaya 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.

Koreso o ne a emetse Kreste, hobane e ne e le “motlotsuoa” oa Morena, ’me a bitsoa “molisa” oa Molimo, ea ahang Jerusalema le ea behang motheo oa tempele. Ke eena ea amehang tabeng ea ho buloa ha liheke tse koetsoeng, joalokaha Kreste e le Eo ea bulang ’me ho se motho ea koalang, le ea koalang ’me ho se motho ea bulang. Hape Koreso o fuoa “matlotlo a lefifi, le maruo a patiloeng a libaka tse sephiring.” Koreso o phethahatsa matšoao a ’maloa a tseleng ea metsamao ea nchafatso.

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.

Ia menandai masa kesudahan, ketika malaikat pertama datang, ketika kitab Daniel dibuka meterainya dan kemudian terjadilah pertambahan pengetahuan yang berasal dari “harta benda yang tersembunyi dan kekayaan terpendam di tempat-tempat rahasia.” “Harta benda yang tersembunyi dan kekayaan terpendam di tempat-tempat rahasia” itu membentuk “dasar” yang “dibangun,” dan “bait suci” yang harus “diletakkan.” Kristus, yang dilambangkan oleh Koresy, adalah “yang diurapi” Tuhan, sebagaimana Kristus diurapi pada waktu baptisan-Nya. Karena itu Koresy bukan hanya melambangkan kedatangan malaikat pertama, melainkan juga malaikat kedua yang memberi kuasa kepada malaikat pertama ketika ia turun, sebagaimana Roh Kudus turun ketika Kristus diurapi. Pada 22 Oktober 1844 Kristus membuka pintu atau “gerbang” ke dalam Tempat Mahakudus, yaitu suatu gerbang yang telah tertutup. Koresy juga menandai kedatangan malaikat ketiga.

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 ialah malaikat yang pertama, dan malaikat yang pertama memiliki semua unsur daripada ketiga-tiga malaikat. Koresh melambangkan masa kesudahan pada tahun 1798, ketika malaikat pertama datang. Dia melambangkan 11 Ogos 1840, apabila pekabaran malaikat pertama diperkasakan (diurapi). Dia melambangkan pekerjaan meletakkan asas-asas, sebagaimana dilambangkan oleh penghasilan carta 1843 pada bulan Mei 1842. Dia melambangkan pembangunan bait suci, kerana kedua-dua golongan itu dipisahkan pada kekecewaan pertama pada 19 April 1844, dan dia melambangkan pemisahan yang kedua pada kekecewaan besar 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.

Tanda-tanda penentu gerakan reformasi kaum Millerit semuanya dilambangkan oleh Koresh, dan oleh karena itu tanda-tanda penentu itu juga melambangkan tanda-tanda penentu gerakan seratus empat puluh empat ribu. Gerakan Millerit didahului oleh tanda-tanda yang oleh Kristus dinyatakan akan mendahului sejarah 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.

“Propesi bukan sahaja menubuatkan cara dan tujuan kedatangan Kristus, tetapi juga mengemukakan tanda-tanda yang melaluinya manusia dapat mengetahui apabila kedatangan itu sudah dekat. Kata Yesus: ‘Akan ada tanda-tanda pada matahari, dan pada bulan, dan pada bintang-bintang.’ Lukas 21:25. ‘Matahari akan menjadi gelap, dan bulan tidak akan memberi cahayanya, dan bintang-bintang di langit akan berjatuhan, dan kuasa-kuasa yang ada di langit akan goncang. Dan pada waktu itu mereka akan melihat Anak Manusia datang dalam awan-awan dengan kuasa dan kemuliaan yang besar.’ Markus 13:24–26. Sang penulis Wahyu menggambarkan demikian tanda pertama yang mendahului kedatangan kedua itu: ‘Terjadilah suatu gempa bumi yang besar; dan matahari menjadi hitam seperti kain karung yang diperbuat daripada bulu, dan bulan menjadi seperti darah.’ 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.

“Tanda-tanda ini telah disaksikan sebelum pembukaan abad kesembilan belas. Sebagai penggenapan nubuatan ini, pada tahun 1755 terjadilah gempa bumi yang paling dahsyat yang pernah tercatat.” 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.

Mâwuŋutukudze si ekpɔ be Kristo ava zi la dze egɔme kpuie 1798, le 1755. 1798 nye nuwuwu si me gbɔgbɔ ƒe Israel nɔ dɔmenyonyo me le gbɔgbɔ ƒe Babilon me, esi Nɔviŋutsu White fia be wowɔe abe dzesi na Israel si wɔ ŋutɔ ŋutɔ nɔ dɔmenyonyo me le Babilon si wɔ ŋutɔ ŋutɔ, si nuwuwu va le dɔmenyonyo ƒe ƒe blaenyi adrewo ƒe nuwuwu, esi Koresi ge ɖe eme to agɔwo si wowɔ ɖi la me eye wòxɔ Babilon, eye wòwu Belshazzar.

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

“Hari ini gereja Tuhan bebas untuk meneruskan hingga penyempurnaan rencana ilahi bagi keselamatan umat manusia yang terhilang. Selama berabad-abad umat Tuhan mengalami pembatasan atas kebebasan mereka. Pemberitaan Injil dalam kemurniannya dilarang, dan hukuman yang paling berat dijatuhkan atas mereka yang berani tidak menaati perintah-perintah manusia. Sebagai akibatnya, kebun anggur moral Tuhan yang besar hampir sepenuhnya tidak tergarap. Umat dirampas dari terang firman Tuhan. Kegelapan kesesatan dan takhayul mengancam untuk melenyapkan pengetahuan tentang agama yang benar. Gereja Tuhan di bumi benar-benar berada dalam penawanan selama masa panjang penganiayaan yang tak kenal henti ini, sama seperti bani Israel ditawan di Babel selama masa pembuangan itu.” 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.

Kuhela ka malembe ya 70 eBabilona a ku fanekisela 1798, naswona a ku ri ni swikombiso leswi nga rhangela 1798, leswi tiviseke leswaku ku vuya ka Kriste a ku ri ekusuhi.

“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.

“Ketibaan tentera Koresy di hadapan tembok-tembok Babel merupakan suatu tanda bagi orang-orang Yahudi bahawa pembebasan mereka dari pembuangan sudah mendekat. Lebih daripada satu abad sebelum kelahiran Koresy, ilham telah menyebut dia dengan nama, dan telah menyebabkan suatu catatan dibuat tentang pekerjaan sebenar yang akan dilakukannya dalam merebut kota Babel tanpa disedari, serta dalam mempersiapkan jalan bagi pembebasan anak-anak pembuangan.” 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.

Kores ta reng typify msigna minei khat 1798 hma a awm te pawh a ni. Historian-te chuan Darius leh Kores an rorêl chungchanga an sawi hi a fiah lo hle a; nimahsela Pathian Thu chuan a fiah takzet. Medo-Persia Lalram chuan Babylon Lalram a zui a, Medo-Persia lal hmasa ber chu Darius a ni; mahse Babylon a laktu general chu a fapa-pa Kores kha a ni, Belshazzar inkhâwmna hnuhnung zan khan. Kores leh Darius pahnih hian kum sawmsarih saltângna tâwp hun an entîr ve ve a, chu chu 1798-a tâwp hun a entîr a, chu pawh 1989-a tâwp hun a entîr bawk.

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.

Waktu akhir dalam sejarah Musa ditandai oleh kelahiran Harun dan Musa, yang terpaut tiga tahun. Sejarah itu melambangkan dengan sangat sempurna sejarah Kristus, dan waktu akhir dalam sejarah itu ditandai oleh kelahiran Yohanes, dan enam bulan kemudian kelahiran sepupunya, Yesus. Waktu akhir memiliki dua penanda, dan Darius serta Koresy sama-sama menandai berakhirnya penawanan selama tujuh puluh tahun, yang melambangkan berakhirnya penawanan selama seribu dua ratus enam puluh tahun. Luka mematikan pada binatang kepausan pada tahun 1798 diikuti pada tahun berikutnya oleh kematian dia yang telah menunggangi dan memerintah atas binatang itu. Pada tahun 1989 Reagan dan Bush yang pertama, keduanya adalah presiden.

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.

Koresi hiashiria ishara zinazotangaza kuja kwa wakati wa mwisho, naye huashiria wakati wa mwisho. Huashiria kuongezeka kwa maarifa, na kutiwa nguvu kwa ujumbe wa kwanza malaika anaposhuka, naye huashiria kazi inayochukuliwa wakati huo katika kuweka misingi, kazi ya kuijenga hekalu, na kuwasili kwa malaika wa tatu wakati Mjumbe wa Agano anakuja ghafula katika hekalu Lake.

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.

Pada tahun yang ketiga zaman Koresy, raja Parsi, suatu perkara telah dinyatakan kepada Daniel, yang namanya disebut Beltshazar; dan perkara itu benar, tetapi masa yang telah ditetapkan itu panjang; dan dia memahami perkara itu, serta beroleh pengertian tentang penglihatan itu. Pada hari-hari itu aku, Daniel, sedang berkabung selama tiga minggu penuh. Aku tidak makan roti yang sedap, daging ataupun anggur tidak masuk ke dalam mulutku, dan aku sama sekali tidak mengurapi diriku, sehingga genap tiga minggu penuh. Dan pada hari yang kedua puluh empat bulan yang pertama, ketika aku berada di tepi sungai besar itu, yakni Hiddekel. Daniel 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.

Simbangelo sa Ciro ni Belteshazari simewakilisha historia maalumu ya kinabii katika siku za mwisho. Simba ya Belteshazari inatufahamisha kwamba watu wanaowakilishwa ni wale mia moja na arobaini na nne elfu, ambao ni kizazi cha mwisho cha watu wa agano. Wamewekwa ndani ya historia ya kinabii inayowakilishwa na Ciro, ambaye anawakilisha historia iliyotangulia 1798, na 1989, na Septemba 11, 2001, kwa maana Ciro anawakilisha alama hizo zote za njia. Yeye pia anawakilisha kukatishwa tamaa kwa Julai 18, 2020, na hata sheria ya Jumapili itakayokuja upesi nchini Marekani. Ufunguo wa kubainisha mahali ambapo maono ya mwisho ya Danieli yamewekwa kinabii hubainishwa kwa kile ambacho Danieli anakijua.

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”.

Dalam ayat pertama, Daniel (Beltsazar) memiliki pengertian akan “perkara” itu dan juga akan “penglihatan” itu. “Perkara” itu ialah kata Ibrani “dabar,” yang berarti “firman”, dan kata itu digunakan oleh Gabriel untuk melambangkan penglihatan “chazon” tentang dua ribu lima ratus dua puluh tahun (“tujuh masa”). “Penglihatan” dalam ayat pertama, yang dipahami Daniel, ialah penglihatan “mareh” tentang dua ribu tiga ratus tahun. Umat perjanjian Allah pada akhir zaman tidak memahami “tujuh masa” itu pada waktu akhir pada tahun 1989. Mereka tidak memahami “tujuh masa” itu sampai setelah 11 September 2001, maka Daniel harus berada dalam masa pergerakan reformasi nubuatan yang dilambangkan oleh Koresy setelah 11 September 2001, sebab Daniel, yang melambangkan pergerakan nubuatan terakhir, memahami baik “perkara” itu maupun “penglihatan” itu.

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.

Daniel dia famantarana fa tao anatin’ny fe-potoana iraika amby roapolo andro fisaonana izy. “Tamin’izany andro izany” tamin’ny fisaonana no nahatongavan’i Daniel hahatakatra ilay “zavatra,” ary azony koa ny “fahitana.” Ny fahamarinana asehon’ilay “zavatra” dia nambara tamin’i Daniel nandritra ireo andro fisaonana. Ny olon’Andriamanitra dia aseho ho “misaona” ao amin’ny tsipika fanavaozana mialoha kelin’ny Antso amin’ny Misasakalina. Io fisaonana io dia asehon’i Marta sy Maria misaona an’i Lazarosy, talohan’ny Fidirana Tamim-boninahitra. Nanehoana izany tamin’ny fahakiviana taorian’ilay 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.

Mantsoe a gago a ne a fitlhelwa, mme ka a ja; mme lefoko la gago la nna go nna boipelo le boitumelo jwa pelo ya me: gonne ke bidiwa ka leina la gago, Jehofa Modimo wa masomosomo. Ga ke a ka ka nna mo phuthegong ya basotli, le fa e le go itumela; ke ne ka nna ke le nosi ka ntlha ya seatla sa gago: gonne o ntladitse ka kgakalo. Ke ka ntlha yang fa botlhoko jwa me e le jwa ka bosakhutleng, le ntho ya me e sa fodisweng, e e ganang go alafiwa? A ruri o tla nna mo go nna jaaka moaki, le jaaka metsi a a nyelelang? 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.

Yeremiah tidak “bersukacita,” sebagaimana warga Sodom dan Mesir bersukacita dalam Wahyu pasal sebelas atas kematian kedua saksi itu. “Tidak bersukacita” berarti berkabung. Perkabungan Beltesyazar menunjukkan perkabungan yang berhubungan dengan kematian kedua saksi itu. Pada 18 Juli 2020 dan 3 November 2020, kedua saksi dari tanduk Protestan yang sejati dan tanduk-tanduk Republik dari binatang bumi itu dibunuh di jalan-jalan Sodom dan Mesir, tempat Tuhan kita juga disalibkan. Ketika Tuhan kita disalibkan, murid-murid-Nya mulai berkabung. Kedua saksi itu dilambangkan dalam Wahyu pasal sebelas sebagai Musa dan 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.

Ku na tiwinhiso tinhlanu eka Matsalwa laha Kriste a vitaniwaka Mikayele, tinharhu ebukwini ra Daniyele, xin’we ebukwini ra Yuda, kutani xin’wana ebukwini ra Nhlavutelo. Eka ndzima ya khume, leyi sweswi hi yi langutisisaka, Mikayele u boxiwa kambirhi, eka tindzimana ta khume na nharhu ni ta makume mambirhi na yin’we, kutani a tlhela a boxiwa eka ndzima ya khume na mbirhi, ndzimana ya sungula. U boxiwile eka Nhlavutelo khume na mbirhi, ndzimana ya nkombo. Eka Yuda, Mikayele u boxiwa tanihi loyi a pfuxeke Muxe, loyi eka Nhlavutelo ndzima ya khume na yin’we, a nga un’wana wa Timbhoni leti feke exitarateni.

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.

Maya ndzi ta mi tsundzuxa, hambileswi khathihi a mi swi tiva, leswaku Hosi, loko yi humesile vanhu etikweni ra Egipta, endzhaku yi lovisile lava nga pfumerangiki. Naswona tintsumi leti nga hlayisangiki xiyimo xa tona xo sungula, kambe ti siyile vutshamo bya tona, u ti vekile etingotanini leti nga heriki ehansi ka munyama ku fika eku avanyisweni ka siku lerikulu. Hilaha Sodoma na Gomora, ni miti leyi a yi rhendzerile, hi mukhuva lowu fanaka, loko yi tinyiketile evugangu ni ku landzela nyama leyi nga yiki hi ntumbuluko, yi vekiwe erivaleni tanihi xikombiso, yi ri eku xanisekeni hi ku rihisela ka ndzilo lowu nga heriki. Hi mukhuva wolowo na vona varhumbhi lava thyakeke va nyamisa nyama, va sola vulawuri, va vulavulela vukulukumba hi ku biha. Kambe Mikayele ntsumi leyikulu, loko yi kanetana ni Diyavulosi, yi kanetana na yena hi mhaka ya miri wa Muxe, a yi nga tiyi ku n’wi lumbeta hi marito ya ku sandza, kambe yi te: Hosi a yi ku tshinye. 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.

Dalam kitab Yudas, dalam konteks Sodom dan Mesir, yang melambangkan kota besar tempat Musa dan Elia dibunuh dalam Wahyu pasal sebelas; Kristus, yang dilambangkan oleh Mikhael, membangkitkan tubuh Musa. Musa dan Elia telah mati selama tiga setengah hari simbolis dalam Wahyu pasal sebelas, dan hari-hari perkabungan bagi Belteshazar berakhir ketika Mikhael turun dari surga. Baris demi baris, Daniel pasal sepuluh ayat satu sampai empat, sedang mengidentifikasi masa perkabungan yang berakhir ketika kedua saksi dibangkitkan oleh Mikhael.

We shall continue this study in the next article.

रिमीआ आर्टिकल ऊपर्से हमनी ई अध्ययन जारी राखब।

“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.

“Apok a yi选 Moses bad Elijah sɛ ne nkurɔfoɔ a wɔbɛsom no akyerɛ Kristo, na wɔde soro hann ahyɛ no anuonyam, na wɔne no akasa afa n’amanehunu a ɛreba no ho, efisɛ na wɔatena asase so sɛ nnipa; na wɔahunu onipa awerɛhow ne amanehunu, na wɔtumi ne Yesu sɔhwɛ no yɛ baako wɔ n’asasetena mu. Elijah, wɔ ne gyinabea mu sɛ odiyifo ma Israel no, na ɔgyina Kristo ananmu, na ne dwumadi no nso, wɔ ɔkwan bi so, na ɛte sɛ Agyenkwa no deɛ. Na Moses nso, sɛ Israel kannifo no, na ɔgyina Kristo ananmu, na ɔne no di nkitaho na odi n’akwankyerɛ akyi; enti saa baanu yi, wɔ wɔn nyinaa mu a wɔahyia Onyankopɔn ahengua no ho no, na wɔfata paa sɛ wɔsom Onyankopɔn Ba no.”

“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.

“Apabila Musa, kerana murka terhadap ketidakpercayaan bani Israel, memukul batu karang itu dalam kemarahan lalu memberikan kepada mereka air yang mereka serukan, dia telah mengambil kemuliaan itu bagi dirinya sendiri; kerana fikirannya begitu dikuasai oleh sikap tidak tahu berterima kasih dan kedegilan Israel sehingga dia gagal menghormati Allah dan membesarkan nama-Nya, ketika melakukan perbuatan yang telah diperintahkan-Nya kepadanya. Sudah menjadi rancangan Yang Mahakuasa untuk kerap membawa bani Israel ke dalam kesesakan, lalu, dalam keperluan mereka yang besar, melepaskan mereka dengan kuasa-Nya, supaya mereka mengenali perhatian-Nya yang khusus terhadap mereka, dan memuliakan nama-Nya. Tetapi Musa, dengan menyerah kepada dorongan semula jadi hatinya, telah mengambil bagi dirinya sendiri penghormatan yang sepatutnya bagi Allah, jatuh di bawah kuasa Iblis, dan dilarang memasuki tanah perjanjian. Sekiranya Musa tetap teguh, Tuhan akan membawa dia ke tanah perjanjian, dan kemudian akan mengangkat dia ke Syurga tanpa dia melihat maut.”

“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.

“Ngokunjalo, uMose wadlula ekufeni, kodwa iNdodana kaNkulunkulu yehla ivela eZulwini yamvusa ngaphambi kokuba umzimba wakhe ubone ukubola. Nakuba uSathane aphikisana noMikayeli ngomzimba kaMose, futhi wawubiza njengempango yakhe efanele, akakwazanga ukunqoba iNdodana kaNkulunkulu; futhi uMose, enomzimba ovusiwe nowakhazinyulisiwe, wayiswa ezinkantolo zaseZulwini, futhi manje wayesengomunye walabo ababili abahloniphekileyo, abathunywa nguYise ukuba bamelele iNdodana yakhe.”

“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.

“Ka ho itumella hore ba hlotsoe haholo ke boroko, barutuoa ba ne ba lahlehetsoe ke puisano pakeng tsa manģosa a Leholimo le Mopholosi ea tlotlisitsoeng. Empa ha ka tšohanyetso ba tsoha borokong bo tebileng, ’me ba bona pono e hlollang e ka pel’a bona, ba tlala nyakallo le tšabo e halalelang. Ha ba talima sebopeho se khanyang sa Moruti oa bona ea ratoang, ba qobelloa ho sireletsa mahlo a bona ka matsoho a bona, kaha ho seng joalo ba ne ba sa khone ho mamella khanya e sa hlaloseheng e aparang botho ba hae, ’me e hlahisang mahlaseli a leseli a kang a letsatsi. Ka nako e khutšoanyane barutuoa ba bona Morena oa bona a tlotlisitsoe ’me a phahamisitsoe ka pel’a mahlo a bona, ’me a hlomphuoa ke libopuoa tseo tse khanyang tseo ba li tsebang e le ba ratoang ke Molimo.” The Spirit of Prophecy, volume 2, 329, 330.