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.

Dina ayat kahiji, tina pasal sapuluh, urang dipaparin nyaho yén éta téh taun katilu pamaréntahan Koresy, tapi dina pasal kahiji, urang dipaparin nyaho yén Daniel ngan ukur hirup, atawa terus aya, nepi ka taun kahiji pamaréntahan Koresy.

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

Jeung Daniél tetep kénéh nepi ka taun kahiji pamaréntahan Raja Kores. Daniel 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

Salila dua taun Kores geus saéstuna maréntah babarengan jeung Darius urang Média; ku kituna éta téh taun katiluna, tapi éta ogé taun kahijina.

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.

Dina taun katilu pamaréntahan Koresy raja Pérsia, aya hiji perkara anu diwahyukeun ka Daniél, anu dingaranan Béltesyasar; sarta éta perkara téh leres, tapi mangsa anu geus ditangtukeun téh panjang; sarta anjeunna ngartos kana éta perkara, jeung boga pangarti kana éta tetenjoan. 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.”

Dina harti nubuat, Kores diwanohkeun dina paningal Daniel nu kahiji jeung nu panungtungan. Daniel pasal hiji, sakumaha geus ditepikeun dina tulisan-tulisan saméméhna, ngawakilan malaikat kahiji dina Wahyu pasal opat welas. Nalika malaikat kahiji diidéntifikasi dina nubuat, éta miboga sakabéh ciri-ciri kenabian tina katilu malaikat dina Wahyu opat welas. Tilu léngkah Injil langgeng anu diwakilan dina malaikat kahiji, nya éta “sieun ka Allah,” “pasrahkeun kamulyaan ka Anjeunna,” sabab “waktuna pangadilan-Na geus sumping.”

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.

Ku sabab Daniel jeung tilu nonoman anu mulya éta “sieun ka Allah,” maranéhna milih nolak kadaharan Babul, sarta tetep jadi tuang sayuran. Dina pangujian anu katingali ku panon anu tuluy lumangsung, Daniel jeung tilu nonoman anu mulya éta “ngamulyakeun Allah” dina penampilan maranéhna anu séhat, sabanding jeung anu ngadahar kadaharan Babul. Sanggeus tilu taun, datanglah “jam pangadilan” waktu Nebukadnesar nguji maranéhna sarta manggihan yén maranéhna sapuluh kali leuwih wijaksana tibatan sakabéh jalma-jalma wijaksana Babul.

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.

Tilu léngkah tina injil anu langgeng ogé digambarkeun dina pasal panungtungan kitab Daniel minangka prosés ku mana nambahanana pangaweruh nyucikeun, ngajadikeun bodas, jeung nguji jalma-jalma anu dipertanggungjawabkeun kana caang anu dibuka segelna dina waktu ahir. Dina pasal kahiji kitab Daniel, sakumaha ogé dina pasal panungtungan, tilu léngkah tina malaikat kahiji, anu ngawengku katilu malaikat, diidéntifikasi. Ku sabab pasal kahiji téh mangrupa injil anu langgeng tina malaikat kahiji, pasal kadua kitab Daniel ngawakilan malaikat kadua dina Wahyu opat welas, tempat ujian ngeunaan gambar sato galak atawa gambar Kristus digambarkeun, sakumaha hal éta digambarkeun dina ujian kadua dina tilu léngkah pasal kahiji.

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.

Ku sabab bab hiji jeung dua dina kitab Daniel ngagambarkeun malaikat kahiji jeung kadua tina Wahyu opat welas, mangka bab tilu jeung ujian di Dataran Dura ngagambarkeun pekabaran malaikat katilu, kalayan panggeuingna sangkan ulah narima tanda sato galak. Dina bab hiji kitab Daniel, taun kahiji Koresy disebatkeun, jeung dina bab sapuluh, anu mangrupa tetempoan panungtungan Daniel, Koresy diwakilan ku taun katiluna, tapi urang nyaho yén taun katilu éta téh taun kahijina, sabab Daniel ngan neruskeun nepi ka taun kahiji Koresy.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

Ku sabab kitu Kores mangrupikeun lambang hiji taun kahiji anu ngamuat tilu taun. Anjeunna mangrupikeun lambang amanat malaikat kahiji. Taun kahiji Kores disebatkeun dina ayat panungtung tina paningal Daniel anu kahiji, teras deui dina ayat kahiji tina paningal Daniel anu panungtung. Penting pikeun ngakuan lambang nubuatan tina Kores, sareng mimitina urang netepkeun yén anjeunna ngawakilan amanat malaikat kahiji. Ieu tiasa dipastikeun sacara nubuatan ku kanyataan yén Daniel nyebut taun katiluna salaku taun kahijina, tapi anu langkung penting mah ieu ditandaan ku parentah anu kahiji anu anjeunna ngumumkeun.

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.

Perjoangan anu keur dipigawé ku Jabrail ngalawan raja-raja Persia dina pasal sapuluh téh patalina jeung mawa Kores nepi ka kana hiji titik sangkan manéhna enya-enya ngalaksanakeun sarta ngumumkeun nu kahiji tina tilu parentah, anu bakal ngidinan urang Yahudi mulang sarta ngawangun deui Yerusalem jeung Bait Allah. Parentah anu katilu bakal nandaan mimiti nubuat dua rébu tilu ratus taun, anu réngsé nalika malaikat anu katilu sumping dina 22 Oktober 1844. Parentah anu katilu ngawakilan malaikat anu katilu, ku kituna parentah anu kahiji ti Kores ngawakilan datangna malaikat anu kahiji dina taun 1798. Kores ngawakilan malaikat anu kahiji, sarta ku alatan éta, dina kitab Daniel taun kahijina ngawakilan tilu taun.

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

Ku kituna Kores ngagambarkeun “waktu ahir,” sabab waktu malaikat kahiji (Kores) sumping dina taun 1798, harita “waktu ahir” geus datang sarta kitab Daniel geus dibuka segelna. Ngaran Kores dipercaya asalna tina kecap Pérsia Kuna “Kūruš,” anu hartina “panonpoé,” digabungkeun jeung kecap Elam “kursh,” anu hartina “tahta,” anu nuduhkeun aya patalina jeung kawenangan karajaan atawa kalungguhan raja. Yesaya ogé nyarioskeun sipat-sipat Kores ieu.

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.

Anu ngandika ngeunaan Koresy, “Anjeunna teh pangangon Kami, sarta baris ngalaksanakeun sakabéh kahayang Kami,” malah ngandika ka Yerusalem, “Maneh bakal diwangun deui”; jeung ka Bait Allah, “Pondasi maneh bakal diteundeun.” Kitu timbalan PANGERAN ka anu diurapan ku Mantenna, ka Koresy, anu dicekel ku Kami leungeun katuhuna, pikeun ngaluluhkeun bangsa-bangsa di hareupeunana; sarta Kami bakal ngaleuleuskeun cangkeng raja-raja, pikeun muka panto-panto anu dua daunna di hareupeunana; jeung éta panto-panto moal ditutup; Kami baris miheulaan maneh, jeung ngajadikeun lelewek anu bengkok jadi lempeng; Kami bakal mecahkeun panto-panto tambaga nepi ka remuk, sarta motong palang-palang beusi nepi ka pegat; Jeung Kami bakal maparin ka maneh harta banda tina poek, jeung kakayaan nu nyumput di tempat-tempat rusiah, supaya maneh nyaho yen Kami, PANGERAN, anu nyaur ka maneh ku ngaran maneh, teh Allahna Israil. Ku sabab Yakub, abdi Kami, jeung Israil, anu pinilih ku Kami, Kami malah geus nyaur ka maneh ku ngaran maneh: Kami geus mere gelar ka maneh, sanajan maneh teu wawuh ka Kami. Kami teh PANGERAN, sarta teu aya deui; salian ti Kami teu aya Allah: Kami nguatkeun maneh, sanajan maneh teu wawuh ka Kami: Supaya maranehna nyaho ti tempat panonpoe medal, jeung ti kulon, yen teu aya salian ti Kami. Kami teh PANGERAN, sarta teu aya deui. 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.

Kores ngagambarkeun Kristus, sabab anjeunna teh “anu diurapi” ku PANGERAN sarta disebut “pangangon”-Na Allah, anu ngawangun Yerusalem jeung nempatkeun dasar Bait Allah. Anjeunna teh anu patali jeung muka gapura-gapura anu katutup, sakumaha Kristus teh Anjeunna anu muka sarta taya saurang ogé anu bisa nutup, jeung anu nutup sarta taya saurang ogé anu bisa muka. Jeung ka Kores dipasrahkeun “harta banda tina poek, jeung kakayaan anu disumputkeun di tempat-tempat rusiah.” Kores nyumponan sababaraha tanda-tapak sapanjang garis gerakan-gerakan reformasi.

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.

Anjeunna nandaan mangsa ahir, nalika malaikat kahiji sumping, nalika kitab Daniel dibuka segelna sarta saterusna aya paningkatan pangaweruh anu asalna tina “harta karun tina poek, jeung kakayaan nu disumputkeun dina tempat-tempat rusiah.” Eta “harta karun tina poek, jeung kakayaan nu disumputkeun dina tempat-tempat rusiah,” ngawangun “pondasi” anu “diwangun,” jeung “bait,” anu kudu “dipasang dasarna”. Kristus, anu dilambangkeun ku Kores, nyaeta “anu diurapi” ku Gusti, sakumaha Kristus diurapi dina waktu baptisan-Na. Ku kituna, Kores lain ngan nandaan datangna malaikat kahiji, anjeunna oge malaikat kadua anu maparin kakawasaan ka malaikat kahiji nalika eta turun, sakumaha Roh Suci turun nalika Kristus diurapi. Dina 22 Oktober 1844 Kristus muka panto atawa “gapura” kana Rohangan Nu Mahasuci, anu mangrupa gapura nu geus ditutup. Kores oge nandaan datangna malaikat katilu.

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 teh malaikat nu kahiji, jeung malaikat kahiji mibanda sakabéh unsur tina katilu malaikat. Kores teh mangsa ahir dina taun 1798, nalika malaikat kahiji sumping. Kores ngalambangkeun 11 Agustus 1840 nalika amanat malaikat kahiji dipaparin kakawasaan (diurapan). Anjeunna ngalambangkeun pagawean nunda dasar, sakumaha dilambangkeun ku dijieunna bagan 1843 dina bulan Méi 1842. Anjeunna ngalambangkeun pangwangunan Bait Allah, sabab dua golongan dipisahkeun dina kuciwa kahiji tanggal 19 April 1844, jeung anjeunna ngalambangkeun pamisahan nu kadua dina kuciwa gedé tanggal 22 Oktober 1844.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

Sagala waymark tina gerakan réformasi kaum Millerite ditipologikeun ku Koresy, ku sabab éta waymark-waymark éta ogé keur ngetipologikeun waymark-waymark gerakan saratus opat puluh opat rébu. Gerakan Millerite dipiheulaan ku tanda-tanda anu ku Kristus diidentipikasikeun bakal miheulaan sajarah kaum 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.

“Nubuat lain ngan ukur ngaramalkeun cara jeung tujuan kadatangan Kristus, tapi ogé ngedalkeun tanda-tanda anu ku éta manusa kudu nyaho iraha éta geus deukeut. Saur Yesus: ‘Bakal aya tanda-tanda dina panonpoé, dina bulan, jeung dina béntang-béntang.’ Lukas 21:25. ‘Panonpoé bakal jadi poék, bulan moal méré cahayana, béntang-béntang ti langit bakal marurag, sarta kakuatan-kakuatan anu aya di langit bakal digoyangkeun. Tuluy maranéhna bakal ningali Putra Manusa datang dina mega-mega kalayan kakawasaan jeung kamulyaan anu gedé.’ Markus 13:24–26. Nu nampa wahyu ngajelaskeun kieu tanda anu pangheulana anu bakal miheulaan datangna anu kadua: ‘Kajadian lini anu gedé; panonpoé jadi hideung kawas karung bulu, jeung bulan jadi kawas getih.’ Wahyu 6:12.”

“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

“Tanda-tanda ieu kasaksian saméméh dibukana abad ka-salapan welas. Dina minuhan ieu nubuat, dina taun 1755 kajadian lini nu pangdahsyatna anu kantos kacatet.” 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.

Tanda-tanda anu ngawartakeun Kadatangan Kadua mimiti némbongan saheulaanan saméméh taun 1798, nyaéta dina taun 1755. Taun 1798 mangrupa panungtungan tina pangawanan Israil rohani di Babul rohani, anu diajarkeun ku Sister White yén éta dipapandekeun ku pangawanan nyata Israil nyata di Babul nyata, anu réngsé dina ahir tujuh puluh taun pangawanan, nalika Kores asup ngaliwatan gapura-gapura anu kabuka sarta ngarebut Babul, tuluy maéhan Belsyazar.

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

“Kiwari gareja Allah bébas pikeun neraskeun nepi ka tuntas rarancang ilahi pikeun kasalametan hiji bangsa anu leungit. Salila mangabad-abad umat Allah nandangan pangwatesan kana kabébasanana. Pangwawaran Injil dina kasucianana dilarang, sarta hukuman anu pangbeuratna ditimpakeun ka jalma-jalma anu wani henteu nurut kana parentah manusa. Balukarna, kebon anggur moral Gusti anu agung téh ampir sakabéhna taya nu ngagarap. Rahayat dicabut tina cahaya firman Allah. Poékna kasasaran jeung tahayul ngancam mupus pangaweruh ngeunaan agama anu sajati. Gareja Allah di bumi enya-enya aya dina panangkaran salila mangsa panjang panganiayaan anu taya kendatna ieu, sakumaha ogé urang Israil kungsi ditawan di Babul dina mangsa pangasingan.” 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.

Panggeusan tujuh puluh taun di Babul ngalambangkeun taun 1798, sarta aya tanda-tanda anu miheulaan taun 1798, anu ngumumkeun yén datang deui Kristus geus caket.

“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.

“Datangna balatentara Kores ka hareupeun témbok Babul téh, pikeun urang Yahudi, mangrupa tanda yén kabébasanana tina panangkaran geus deukeut. Leuwih ti saratus taun saméméh kalahiran Kores, Ilham geus nyebut anjeunna ku ngaranna, sarta geus nyababkeun dicatetna karya anu sabenerna baris dipigawéna dina ngarebut kota Babul kalayan teu kasangka-sangka, jeung dina nyadiakeun jalan pikeun ngabébaskeun anak-anak panangkaran.” Prophets and Kings, 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Kores ogé ngalambangkeun tanda-tanda anu miheulaan taun 1798. Para ahli sajarah rada samar dina ngajelaskeun pamaréntahan Darius jeung Kores, tapi Firman Allah écés. Kakaisaran Mado-Pérsia ngagentos Kakaisaran Babul, sarta raja kahiji Mado-Pérsia nyaéta Darius, sanajan anu jadi jenderal anu ngarebut Babul téh nyaéta kemenakanna, Kores, dina peuting pésta pamungkas Bélsyasar. Kores jeung Darius duanana ngalambangkeun mangsa ahirna kurungan tujuh puluh taun, anu ngawakilan waktu ahir dina 1798, sarta éta ogé ngalambangkeun waktu ahir dina 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.

Mangsa pungkasan dina sajarah Musa ditandaan ku kalahiran Harun jeung Musa, anu pabedana tilu taun. Sajarah éta nangtukeun minangka tipe kalawan sampurna pisan kana sajarah Kristus, sarta mangsa pungkasan dina sajarah éta ditandaan ku kalahiran Yohanes, tuluy genep bulan satuluyna kalahiran dulurna, Yesus. Mangsa pungkasan miboga dua patokan, sarta Darius jeung Kores duanana nandaan ahir panawanan salila tujuh puluh taun, anu jadi tipe tina ahir panawanan salila sarébu dua ratus genep puluh taun. Tatu nu matak maot kana sato galak papal dina taun 1798, dituturkeun dina taun salajengna ku pupusna anu geus numpak kana éta sato galak sarta maréntah di luhur éta. Dina taun 1989 Reagan jeung Bush nu kahiji, duanana jadi présidén.

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.

Kuros nandaan tanda-tanda anu ngawawarkeun datangna mangsa ahir, sarta anjeunna nandaan mangsa ahir éta. Anjeunna nandaan nambahanana pangaweruh, jeung dipakukeunana talatah kahiji nalika hiji malaikat turun, sarta anjeunna nandaan pagawéan anu tuluy dicangking dina nempatkeun dadasar-dadasar, pagawéan ngawangun Bait Allah, jeung datangna malaikat katilu nalika Utusan Perjangjian ngadadak sumping ka Bait-Na.

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.

Dina taun katilu pamaréntahan Kores, raja Pérsia, aya hiji perkara anu diwahyukeun ka Daniél, anu disebut ngaranna Béltesasar; jeung perkara éta enya, tapi mangsa anu geus ditangtukeun téh panjang; sarta anjeunna ngartos kana perkara éta, jeung miboga pamahaman kana éta titingalian. Dina mangsa éta, abdi, Daniél, keur milu prihatin salila tilu minggu pinuh. Kuring henteu ngadahar roti nu ngeunah, daging ogé henteu asup kana sungut abdi, kitu deui anggur; sarta abdi henteu ngurapan diri pisan, nepi ka genep tilu minggu éta kacumponan. Jeung dina poé ka dua puluh opat bulan kahiji, waktu abdi aya di sisi walungan gedé, nyaéta Hidékel. 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.

Lambang-lambang Kores jeung Béltsyasar ngalambangkeun hiji sajarah nubuatan anu tangtu dina poé-poé panungtungan. Lambang Béltsyasar ngabéjaan ka urang yén umat anu keur dilambangkeun téh nyaéta saratus opat puluh opat rébu, anu mangrupakeun generasi panungtungan umat perjangjian. Maranéhna diteundeun dina sajarah nubuatan anu dilambangkeun ku Kores, anu ngalambangkeun sajarah anu miheulaan taun 1798, jeung 1989, jeung 11 Séptémber 2001, sabab Kores ngalambangkeun sakabéh tanda-tanda waktu éta. Anjeunna ogé ngalambangkeun kuciwa tanggal 18 Juli 2020, malah ogé hukum Minggu anu geura datang di Amérika Sarikat. Konci pikeun netepkeun di mana tetempoan panungtungan Daniel ditempatkeun sacara nubuatan téh ditangtukeun ku naon anu dipikanyaho ku Daniel.

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

Dina ayat kahiji, Daniel (Belteshazzar) miboga pamahaman boh kana “hal” boh kana “visi”. “Hal” éta nyaéta kecap Ibrani “dabar,” hartina “firman”, sarta dipaké ku Jibril pikeun ngawakilan visi “chazon” ngeunaan dua rébu lima ratus dua puluh taun (“tujuh kali”). “Visi” dina ayat kahiji, anu kaharti ku Daniel, nyaéta visi “mareh” ngeunaan dua rébu tilu ratus taun. Umat perjangjian Allah dina poé-poé panungtungan henteu ngartos kana “tujuh kali,” dina waktu ahir taun 1989. Maranéhna henteu ngartos kana “tujuh kali,” nepi ka sanggeus 11 Séptémber 2001, ku kituna Daniel kudu aya dina mangsa gerakan reformasi nubuatan anu dilambangkeun ku Kores sanggeus 11 Séptémber 2001, sabab Daniel, anu ngawakilan gerakan nubuatan panungtungan, ngartos boh kana “hal” boh kana “visi”.

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.

Daniél dikenal minangka aya dina mangsa dukacita salila dua puluh hiji poé. Dina “poé-poé éta” tina dukacita, Daniél neuleuman “perkara” éta, sarta anjeunna ogé miboga pangarti kana “tetempoan” éta. Kayaktian anu dilambangkeun ku “perkara” éta diungkabkeun ka Daniél dina poé-poé dukacita. Umat Allah dilambangkeun keur “duka” dina garis-garis réformasi saacan Midning Cry. Dukacita éta dilambangkeun ku Marta jeung Maria anu keur ngadukakeun Lasarus, pas saméméh Triumphal Entry. Ieu digambarkeun ku patahna sumanget sanggeus kuciwa kahiji dina sajarah Millerite sakumaha diungkabkeun ku Yermia.

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.

Kecap-kecap Gusti kapanggih ku abdi, tuluy ku abdi didahar; sarta kecap Gusti jadi kabungah jeung kasenangan hate abdi: sabab abdi disebat ku jenengan Gusti, nun PANGERAN Allah semesta alam. Abdi henteu calik dina pakumpulan jalma-jalma nu ngahina, sarta henteu bungah; abdi calik nyorangan ku sabab panangan Gusti: sabab Gusti parantos ngeusian abdi ku amarah anu satia. Ku naon nyeri abdi langgeng, jeung tatu abdi teu bisa diubaran, anu embung cageur? naha Gusti bakal jadi ka abdi sakumaha tukang bohong, jeung saperti cai nu nguciwakeun? Yermia 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.

Yermia henteu “gumbira,” sakumaha anu dilakukeun ku warga Sodom jeung Mesir dina Wahyu pasal sabelas, dina waktu maotna dua saksi éta. “Henteu gumbira” hartina sungkawa. Sungka Beltesyazar nandakeun sungkawa anu patali jeung maotna dua saksi éta. Dina 18 Juli 2020, jeung 3 Nopémber 2020, dua saksi tina tanduk Protestan anu sajati jeung tanduk-tanduk Républikan tina sato galak bumi dipaéhan di jalan-jalan Sodom jeung Mesir, tempat Gusti urang ogé disalibkeun. Nalika Gusti urang disalibkeun, murid-murid-Na mimiti sungkawa. Dua saksi éta diwakilan dina Wahyu pasal sabelas minangka Musa jeung 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.

Aya lima rujukan kana Kristus minangka Mikael dina Kitab Suci, tilu dina kitab Daniel, hiji dina kitab Yudas, jeung hiji deui dina kitab Wahyu. Dina pasal sapuluh, anu ayeuna keur urang titénan, Mikael disebat dua kali, dina ayat tilu welas jeung dua puluh hiji, tuluy deui dina pasal dua welas, ayat hiji. Anjeunna diidéntifikasi dina Wahyu dua welas, ayat tujuh. Dina Yudas, Mikael diidéntifikasi minangka anu ngahudangkeun Musa, anu dina Wahyu pasal sabelas, jadi salah sahiji saksi anu paéh di jalan.

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.

Ku sabab kitu sim kuring rek ngingetan aranjeun, sanajan aranjeun geus kungsi nyaho hal ieu, yén Gusti, sanggeus nyalametkeun umat-Na kaluar ti tanah Mesir, satuluyna ngancurkeun maranéhanana anu teu percaya. Jeung para malaikat anu henteu ngajaga kaayaan maranéhna nu asal, tapi ninggalkeun tempat padumukan maranéhna sorangan, ku Anjeunna geus diteundeun dina ranté langgeng di handapeun poék pikeun pangadilan dina poe anu agung. Kitu deui Sodom jeung Gomorra, sarta kota-kota di sakurilingna anu dina cara nu sarua nyerahkeun diri kana cabul, jeung ngudag daging anu asing, geus dipintonkeun jadi conto, nampa hukuman seuneu langgeng. Kitu deui jalma-jalma anu ngalamun kotor ieu najiskeun daging, ngahina kakawasaan, sarta nyarita jahat kana kamulyaan-kamulyaan. Tapi Mikail, panghulu malaikat, waktu pasulayan jeung Iblis anjeunna ngabantah ngeunaan layon Musa, henteu wani ngadatangkeun tuduhan anu ngahina ka anjeunna, tapi saurna, “Mugia Gusti ngagentraan maneh.” Yudas 5–9.

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

Dina kitab Yudas, dina kontéks boh Sodom boh Mesir, anu ngalambangkeun kota gedé tempat Musa jeung Elia dipaéhan dina Wahyu pasal sabelas; Kristus, anu dilambangkeun ku Mikail, ngahudangkeun deui raga Musa. Musa jeung Elia geus paéh salila tilu satengah poé simbolis dina Wahyu pasal sabelas, jeung poé-poé pangduka pikeun Beltesasar réngsé nalika Mikail turun ti sawarga. Baris demi baris, Daniel pasal sapuluh ayat hiji nepi ka opat, ngaidéntifikasi mangsa pangduka anu ditungtungan nalika dua saksi dihudangkeun deui ku Mikail.

We shall continue this study in the next article.

Urang baris neruskeun ieu ulikan dina artikel salajengna.

“The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

“Rama milih Musa jeung Elia jadi utusan-utusan-Na ka Kristus, sarta ngamulyakeun Anjeunna ku cahaya Surga, jeung ngawangkong jeung Anjeunna ngeunaan kasangsaraan-Na anu bakal datang, ku sabab maranéhna kungsi hirup di bumi minangka manusa; maranéhna kungsi ngalaman kasedihan jeung sangsara kamanusaan, sarta sanggup ngarasa sarua kana panggeuing anu disanghareupan ku Isa, dina kahirupan-Na di bumi. Elia, dina kalungguhanana minangka nabi pikeun Israil, geus ngawakilan Kristus, sarta pagawéanana, dina sawatara hal, sarupa jeung pagawéan Jurusalamet. Jeung Musa, minangka pamingpin Israil, geus nangtung dina tempat Kristus, ngahiji rembug jeung Anjeunna sarta nuturkeun parentah-parentah-Na; ku kituna, ieu dua jalma téh, ti antara sakabéh balaréa anu ngariung ngurilingan tahta Allah, anu pangpantesna pikeun ngalayanan Putra Allah.”

“When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

“Waktu Musa, ku amarah ku sabab teu percaya bangsa Israil, neunggeul batu éta dina kaambekna jeung maparin ka maranéhna cai nu ku maranéhna dipénta, manéhna nyokot kamulyaan éta pikeun dirina sorangan; sabab pikiranna kacida kakeueum ku rasa teu ngahatur nuhun jeung ku kasasaranna Israil nepi ka manéhna gagal ngamulyakeun Allah jeung ngagedékeun ngaran-Na, dina ngalaksanakeun kalakuan anu ku Anjeunna geus diparéntahkeun ka anjeunna supaya dipigawé. Ieu téh bagian tina rarancang Nu Maha Kawasa pikeun remen mawa bangsa Israil kana kaayaan nu pageuh jeung hésé, tuluy dina kasusah maranéhna anu kacida gedéna, nyalametkeun maranéhna ku kakawasaan-Na, supaya maranéhna ngaku ayana pangreueus husus-Na ka maranéhna, jeung ngamulyakeun ngaran-Na. Tapi Musa, ku nurut kana dorongan-dorongan alamiah haténa, ngarebut pikeun dirina sorangan kahormatan anu pantesna pikeun Allah, ragrag kana kakawasaan Sétan, sarta dilarang asup ka tanah jangji. Lamun Musa tetep pengkuh, Gusti tangtu bakal mawa anjeunna ka tanah jangji, sarta satuluyna ngangkat anjeunna ka Sawarga tanpa manéhna ngalaman pati.”

“As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

“Sakumaha ayana, Musa ngaliwatan pati, tapi Putra Allah turun ti Sawarga sarta ngahudangkeun anjeunna deui saméméh awakna ngalaman kabusukan. Sanajan Sétan tarung jeung Mikail pikeun awak Musa, sarta ngaku éta minangka mangsa anu sah pikeun dirina, manéhna teu sanggup ngalawan Putra Allah, sarta Musa, kalayan awak anu geus dihudangkeun deui jeung dimulyakeun, diangkut ka palataran-palataran Sawarga, sarta ayeuna jadi salah sahiji ti dua anu dimulyakeun, anu ditugaskeun ku Rama pikeun ngadagoan Putra-Na.”

“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.

“Ku lantaran maranéhna ngantep dirina kakeueum ku sare nepi ka kitu kacida, para murid geus kaliwat ngadéngé paguneman antara para utusan Sawarga jeung Panebus anu geus dimulyakeun. Tapi nalika maranéhna ngadadak hudang tina sare anu jero, sarta nenjo tetenjoan anu agung di hareupeun maranéhna, maranéhna pinuh ku kabungah anu ngangkat hate jeung ku rasa ajrih. Nalika maranéhna neuteup kana wangun anu sumirat tina Guru anu dipikanyaah ku maranéhna, maranéhna kapaksa nutupan panonna ku leungeunna, sabab ku cara séjén maranéhna moal sanggup nahan kamulyaan anu teu kaungkab ku kecap, anu ngaliput pribadi-Na, sarta anu mancarkeun sinar-sinar cahaya saperti sinar panonpoé. Salila sawatara waktu pondok para murid nenjo Gusti maranéhna geus dimulyakeun jeung ditinggikeun di hareupeun panonna, sarta dihormat ku mahluk-mahluk anu sumirat anu ku maranéhna dipikawanoh minangka jalma-jalma anu dipaparin kurnia ku Allah.” The Spirit of Prophecy, jilid 2, 329, 330.