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# The Book of Daniel - Number One-Hundred and Fifty-Seven

Igitabo cya Daniyeli — Ijambo rya Magana n’Abarindwi na Mirongo Itanu na Karindwi

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Gusesengura Ikimenyetso cy’Ubuhanuzi cya Kuro mu Gitabo cya Daniyeli

Author

Jeff Pippenger

Published

March 25, 2024

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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.

Mu murongo wa mbere w’igice cya cumi, tubwirwa ko hari mu mwaka wa gatatu wa Kuro; ariko mu gice cya mbere, tubwirwa ko Daniyeli yabayeho gusa, cyangwa ko yakomeje kubaho, kugeza mu mwaka wa mbere wa Kuro.

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

> Kandi Daniyeli akomeza kubaho kugeza mu mwaka wa mbere w’umwami Kuro. Daniyeli 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.

Imyaka ibiri Kuro yari yarafatanyije mu butegetsi na Dariyo Umumedi; bityo rero ryari umwaka we wa gatatu, ariko kandi ryari n’umwaka we wa mbere.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire. Kandi yasobanukiwe icyo kintu, agira no gusobanukirwa n’iyerekwa. Daniyeli 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.”

Mu buryo bw’ubuhanuzi, Kuroshi avugwa mu iyerekwa rya mbere n’irya nyuma bya Daniyeli. Igice cya mbere cya Daniyeli, nk’uko byamaze kugaragazwa mu nyandiko zabanje, gihagarariye marayika wa mbere wo mu Ibyahishuwe igice cya cumi na kane. Igihe marayika wa mbere amenyekanishijwe mu buhanuzi, aba afite ibiranga by’ubuhanuzi byose bya ba marayika uko ari batatu bo mu Ibyahishuwe 14. Intambwe eshatu z’ubutumwa bwiza bw’iteka zigereranywa muri marayika wa mbere ni izi: “nimutinye Imana,” “muyihimbaze,” kuko “igihe cy’urubanza rwayo gisohoye.”

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.

Kubera ko Daniyeli n’abo batatu b’indashyikirwa “batinyaga Imana,” bahisemo kwanga indyo y’i Babuloni, baguma ari abarya ibikomoka ku bimera. Mu igerageza ryo kugaragara ryakurikiyeho, Daniyeli n’abo batatu b’indashyikirwa “bahesheje Imana icyubahiro” binyuze ku isura yabo nzima, itandukanye n’iy’abaryaga indyo y’i Babuloni. Nyuma y’imyaka itatu, “igihe cy’urubanza” cyarageze, ubwo Nebukadinezari yabageragezaga akabasanga barusha ubwenge incuro cumi abanyabwenge bose b’i Babuloni.

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

Intambwe eshatu z’ubutumwa bwiza bw’iteka ryose na zo zigaragazwa mu gice cya nyuma cya Daniyeli nk’inzira ubwo kwiyongera k’ubumenyi kweza, guhindura abazungu, no kugerageza abashyirwa mu nshingano ku bw’umucyo ukingurwa mu gihe cy’imperuka. Mu gice cya mbere cya Daniyeli kimwe no mu cya nyuma, intambwe eshatu z’umumarayika wa mbere, zikubiyemo n’abamarayika bose uko ari batatu, ziramenyekanishwa. Kubera ko igice cya mbere ari ubutumwa bwiza bw’iteka ryose bw’umumarayika wa mbere, igice cya kabiri cya Daniyeli kigereranya umumarayika wa kabiri wo mu Byahishuwe cumi na bine, aho ikigeragezo cy’ishusho ya ya nyamaswa cyangwa ishusho ya Kristo kigaragazwa, nk’uko byari bimeze mu kigeragezo cya kabiri cyo mu ntambwe eshatu zo mu gice cya mbere.

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.

Kubera igice cya mbere n’icya kabiri byo muri Daniyeli bigaragaza marayika wa mbere n’uwa kabiri bo mu Byahishuwe 14, igice cya gatatu n’ikigeragezo cyo mu Kibaya cya Dura, bigaragaza ubutumwa bwa marayika wa gatatu, bufite umuburo wo kutakira ikimenyetso cy’inyamaswa. Mu gice cya mbere cya Daniyeli, havugwamo umwaka wa mbere wa Kuro, kandi mu gice cya cumi, ari cyo cyerekwa cya nyuma cya Daniyeli, Kuro agaragazwa n’umwaka wa gatatu w’ingoma ye; ariko tuzi ko uwo mwaka wa gatatu ari umwaka wa mbere we, kuko Daniyeli yamazeho ageza gusa ku mwaka wa mbere wa Kuro.

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.

Bityo Kuro ni ikimenyetso cy’umwaka wa mbere urimo imyaka itatu. Ni ikimenyetso cy’ubutumwa bw’umumarayika wa mbere. Umwaka wa mbere wa Kuro uvugwa mu murongo wa nyuma w’iyerekwa rya mbere rya Daniyeli, hanyuma ukongera kuvugwa mu murongo wa mbere w’iyerekwa rya nyuma rya Daniyeli. Ni ingenzi kumenya ikimenyetso cy’ubuhanuzi cya Kuro, kandi mbere na mbere turimo kugaragaza ko ahagarariye ubutumwa bw’umumarayika wa mbere. Ibyo bishobora kumenyekana mu buryo bw’ubuhanuzi bitewe n’uko Daniyeli avuga umwaka wa gatatu wa Kuro nk’uwabaye uwa mbere, ariko ikirenzeho, ibyo bigaragazwa n’itegeko rya mbere yatangaje.

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.

Urugamba Gaburiyeli yagiranaga n’abami b’u Buperesi mu gice cya cumi, rwari rwerekeye ku kugeza Kuro ku rwego rwo gusohoza no gutangaza itegeko rya mbere mu mategeko atatu, ryari gutuma Abayuda basubira i Yerusalemu bakongera kubaka umurwa n’urusengero. Itegeko rya gatatu ni ryo ryari kuranga intangiriro y’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, bwarangiye igihe marayika wa gatatu yageraga ku wa 22 Ukwakira 1844. Itegeko rya gatatu ryagereranyaga marayika wa gatatu, bityo rero itegeko rya mbere rya Kuro, ryagereranyaga ukuza kwa marayika wa mbere mu 1798. Kuro agereranya marayika wa mbere, kandi ni cyo gituma, mu gitabo cya Daniyeli, umwaka we wa mbere wagereranyaga imyaka itatu.

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.

Bityo Kuro ni cyo agereranya “igihe cy’imperuka,” kuko igihe marayika wa mbere (Kuro), yageraga mu mwaka wa 1798, ari bwo “igihe cy’imperuka” cyageraga kandi igitabo cya Daniyeli kigafungurwa. Izina Kuro ryizerwa ko rikomoka ku ijambo ry’Igiperesi cya kera “Kūruš,” risobanura “izuba,” rihujwe n’ijambo ry’Elamu “kursh,” risobanura “intebe y’ubwami,” bikerekana isano n’ubutware bwa cyami cyangwa ubwami. Yesaya na we yibanda kuri izo miterere ya Kuro.

> 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.

> Uvuga ibya Kuro ati: Ni we mushumba wanjye, kandi azasohoza ibyo nishimira byose; ndetse avuge no kuri Yerusalemu ati: Uzubakwa; no ku rusengero ati: Urufatiro rwawe ruzashyirwaho. Uhoraho abwira uwasizwe we, ari we Kuro, uwo mfatiye ukuboko kw’iburyo, kugira ngo muneshe amahanga imbere ye; kandi nzarekura imikandara y’abami, kugira ngo imiryango y’inzugi ebyiri imukingurirwe imbere; kandi inzugi ntizizakingwa; nzakugenda imbere, kandi ahagoramye nzahagorora; nzamenagura inzugi z’umuringa, kandi nzacagagura ibihindizo by’icyuma: kandi nzaguha ubutunzi bwo mu mwijima, n’ubukungu bwihishwe ahantu h’ibanga, kugira ngo umenye yuko ari jye, Uhoraho, uguhamagara mu izina ryawe, ndi Imana ya Isirayeli. Kubera Yakobo umugaragu wanjye, na Isirayeli intore yanjye, naguhamagaye mu izina ryawe koko: naguhaye izina, nubwo utanzi. Ndi Uhoraho, kandi nta wundi ubaho, nta yindi Mana ibaho iruhande rwanjye: nagukenyeje, nubwo utanzi: kugira ngo bamenye uhereye iburasirazuba bw’izuba no mu burengerazuba, yuko nta wundi ubaho uretse jye. Ndi Uhoraho, kandi nta wundi. 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.

Kuro yagereranyaga Kristo, kuko yari “uwo Uwiteka yasizeho amavuta,” kandi yiswe “umwungeri” w’Imana, wubaka Yerusalemu kandi agashyiraho urufatiro rw’urusengero. Ni we ufitanye isano no gukingura amarembo yari afunze, nk’uko Kristo ari Uwo akingura ntihagire ubikinga, kandi agakinga ntihagire ubikingura. Kandi Kuro ahabwa “ubutunzi bwo mu mwijima, n’ubukire buhishwe bwo mu bwihisho.” Kuro asohoza ibimenyetso byinshi by’inzira ku murongo w’imigendere y’amavugurura.

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.

Araranga igihe cy’imperuka, igihe marayika wa mbere agerera, igihe igitabo cya Daniyeli gikurwaho ikimenyetso, maze hakabaho ukwiyongera kw’ubumenyi bukomoka ku “butunzi bw’umwijima n’ubukungu bwihishe ahantu rwihishwa.” Ubwo “butunzi bw’umwijima n’ubukungu bwihishe ahantu rwihishwa” ni bwo bugize “urufatiro” “rwubakwa,” n’“urusengero” rugomba “gushyirwaho urufatiro.” Kristo, washushanyijwe na Kuro, ni “uwo Uwiteka yasize amavuta,” nk’uko Kristo yasizwe amavuta mu mubatizo We. Ni yo mpamvu Kuro atari ukuza kwa marayika wa mbere gusa, ahubwo ni na marayika wa kabiri uha imbaraga marayika wa mbere igihe amanuka, nk’uko Umwuka Wera yamanutse igihe Kristo yasigwaga amavuta. Ku wa 22 Ukwakira 1844 Kristo yafunguye urugi cyangwa “irembo” rijya Ahera Cyane, iryo rikaba ryari irembo ryari ryarafunzwe. Kuro kandi araranga ukuza kwa marayika wa gatatu.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Kuro ni marayika wa mbere, kandi marayika wa mbere afite ibice byose biranga abamarayika uko ari batatu. Kuro ahagarariye igihe cy’imperuka mu 1798, ubwo marayika wa mbere yageraga. Ahagarariye tariki ya 11 Kanama 1840, igihe ubutumwa bwa marayika wa mbere bwahawe imbaraga (bwasizwe). Ahagarariye umurimo wo gushyiraho urufatiro, nk’uko byagaragajwe no gutunganywa kw’imbonerahamwe yo mu 1843 muri Gicurasi 1842. Ahagarariye kubaka urusengero, nk’uko ayo matsinda abiri yatandukanijwe mu gucika intege kwa mbere ku wa 19 Mata 1844, kandi ahagarariye no gutandukana kwa kabiri kwabereye mu gucika intege gukomeye ku wa 22 Ukwakira 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.

Ibimenyetso byose biranga urugendo rw’ivugurura rw’Abamileriti byashushanyijwe na Kuro, bityo rero ibyo bimenyetso na byo bikaba bishushanya ibimenyetso biranga urugendo rw’abantu ibihumbi ijana na mirongo ine na bine. Urugendo rw’Abamileriti rwabanje kubanzirizwa n’ibimenyetso Kristo yagaragaje ko byari kubanziriza amateka y’Abamileriti.

> “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.

> “Ubuhanuzi ntibuhishura mbere gusa uburyo n’intego byo kuza kwa Kristo, ahubwo bugaragaza n’ibimenyetso abantu bagomba kumenyera ko buri hafi. Yesu yaravuze ati: ‘Kandi hazabaho ibimenyetso ku zuba no ku kwezi no ku nyenyeri.’ Luka 21:25. ‘Izuba rizijima, kandi ukwezi ntikuzatanga umucyo wako, n’inyenyeri zo mu ijuru zizagwa, kandi imbaraga ziri mu ijuru zizanyeganyezwa. Maze ni bwo bazabona Umwana w’umuntu aza mu bicu afite ubushobozi bukomeye n’ubwiza.’ Mariko 13:24–26. Uwahishuriwe ibyo na we asobanura atya ikimenyetso cya mbere mu bigomba kubanziriza ukuza kwa kabiri: ‘Habaho umutingito ukomeye; izuba rihinduka umukara nk’igunira cy’ubwoya, ukwezi kwose guhinduka nk’amaraso.’ Ibyahishuwe 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.

> “Ibi bimenyetso byabonetse mbere y’itangira ry’ikinyejana cya cumi n’icyenda. Mu isohozwa ry’ubu buhanuzi, mu mwaka wa 1755 habaye umutingito ukomeye kurusha indi yose yigeze kwandikwa.” 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.

Ibimenyetso byatangaje Ukuza kwa Kabiri byatangiye gatoya mbere ya 1798, mu 1755. Mu 1798 ni ho hasojwe ubunyage bwa Isirayeli ya mwuka mu Babuloni ya mwuka, ibyo Sister White yigisha ko byashushanyijwe n’ubunyage nyakuri bwa Isirayeli nyakuri mu Babuloni nyakuri, bwasojwe ku iherezo ry’imyaka mirongo irindwi y’ubunyage, igihe Kuro yinjiye anyuze mu marembo akinguye agafata Babuloni, kandi akica Belushazari.

> “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.

> “Uyu munsi itorero ry’Imana rifite umudendezo wo gukomeza kugeza ku musozo umugambi w’ijuru wo gukiza inyokomuntu yazimiye. Mu binyejana byinshi, ubwoko bw’Imana bwabujijwe umudendezo wabwo. Kubwiriza ubutumwa bwiza mu butungane bwabwo byari byarabujijwe, kandi ibihano bikomeye cyane byahanishwaga abahirahira kutumvira amategeko y’abantu. Ingaruka yabyo ni uko uruzabibu runini rw’Umwami rw’imico myiza rwasigaye hafi ya rwose rudahingwa. Abantu bambuwe umucyo w’ijambo ry’Imana. Umwijima w’ubuyobe n’imigenzo y’ibinyoma byari hafi guhanagura burundu kumenya idini ry’ukuri. Itorero ry’Imana ryo ku isi rwose rwari mu bunyage muri icyo gihe kirekire cy’itotezwa ridacogora, nk’uko abana ba Isirayeli bari barajyanywe mu bunyage i Babuloni mu gihe cy’ubunyage.” 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.

Iherezo ry’imyaka mirongo irindwi i Babuloni ryagereranyaga na 1798, kandi habayeho ibimenyetso byabanjirije 1798, byatangazaga ko kugaruka kwa Kristo kwari kwegereje.

> “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.

> “Kuhagera kw’ingabo za Kuro ku nkike za Babuloni kwari ku Bayuda ikimenyetso cy’uko kubohorwa kwabo bakavanwa mu bunyage kwari kwegereje. Hashize imyaka irenga ijana mbere y’ivuka rya Kuro, Umwuka w’Uhumekero wari waramuvuze mu izina, kandi wari waratumye handikwa umurimo nyakuri yagombaga gukora wo gufata umujyi wa Babuloni awutunguye, no gutegura inzira yo kurekurwa kw’abana b’ubunyage.” 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.

Kuro na we yagereranyaga kandi ibimenyetso byabanjirije 1798. Abanditsi b’amateka ntibasobanutse neza ku butegetsi bwa Dariyo na Kuro, ariko Ijambo ry’Imana rirasobanutse. Ingoma y’Abamedi n’Abaperesi yakurikiye Ingoma ya Babuloni, kandi umwami wa mbere w’Abamedi n’Abaperesi yari Dariyo, nubwo Kuro mwishywa we ari we wari umugaba w’ingabo wafashe Babuloni mu ijoro ry’ibirori bya nyuma bya Belushazari. Kuro na Dariyo bombi bagereranyaga igihe cy’impera y’ubunyage bw’imyaka mirongo irindwi, bugereranya igihe cy’impera mu 1798, kandi na bwo bukagereranya igihe cy’impera mu 1989.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

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

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Kuro ni we urwibutso rw’ibimenyetso bitangaza ko igihe cy’imperuka cyegereje, kandi ni we uranga igihe cy’imperuka. Ni we uranga kwiyongera k’ubumenyi, no guhabwa imbaraga k’ubutumwa bwa mbere igihe marayika amanuka, kandi ni we uranga umurimo uhita ukurikiraho wo gushyiraho imfatiro, umurimo wo kubaka urusengero, n’ukuza kwa marayika wa gatatu igihe Intumwa y’Isezerano iza mu rusengero rwayo gitunguranye.

> 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.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenewe cyari kirekire. Abyumva neza, kandi asobanukirwa n’iyerekwa. Muri iyo minsi jyewe Daniyeli nari mu kababaro mu byumweru bitatu byuzuye. Sinariye umugati uryoshye, kandi nta nyama cyangwa vino byinjiye mu kanwa kanjye, ndetse sinisize amavuta na hato, kugeza aho ibyumweru bitatu byuzuye birangiriye. Ku munsi wa makumyabiri n’ine w’ukwezi kwa mbere, nkiri ku nkengero z’umugezi munini witwa Hidekeli. Daniyeli 10:1–4.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Ibimenyetso bya Kuro n’ibya Beluteshazari bigaragaza amateka yihariye y’ubuhanuzi yo mu minsi y’imperuka. Ikimenyetso cya Beluteshazari kitumenyesha ko abantu bahagarariwe ari abo ijana na mirongo ine na bane, ni bo gisekuru cya nyuma cy’abantu b’isezerano. Bashyizwe mu mateka y’ubuhanuzi ahagarariwe na Kuro, ari yo mateka yabanje 1798, na 1989, na 11 Nzeri 2001, kuko Kuro ahagarariye izo nkingi z’ibihe zose. Kandi ahagarariye no gucika intege kwabaye ku wa 18 Nyakanga 2020, ndetse n’itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika. Urufunguzo rwo kumenya aho iyerekwa rya nyuma rya Daniyeli rishyizwe mu buryo bw’ubuhanuzi rubonekera mu byo Daniyeli azi.

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

Mu murongo wa mbere, Daniyeli (Beluteshazari) afite ubwenge bw’“ikintu” ndetse n’“iyerekwa”. “Ikintu” ni ijambo ry’Igiheburayo “dabar,” risobanura “ijambo”, kandi rikoreshwa na Gaburiyeli kugira ngo rihagararire iyerekwa rya “chazon” ry’imyaka ibihumbi bibiri magana atanu na makumyabiri (“ibihe birindwi”). “Iyerekwa” ryo mu murongo wa mbere, Daniyeli asobanukirwa, ni iyerekwa rya “mareh” ry’imyaka ibihumbi bibiri na magana atatu. Ubwoko bw’Imana bw’isezerano bwo mu minsi y’imperuka ntibwasobanukiwe “ibihe birindwi,” mu gihe cy’imperuka mu wa 1989. Ntibwasobanukiwe “ibihe birindwi,” kugeza nyuma ya 11 Nzeri 2001, bityo rero Daniyeli agomba kuba ari mu gihe cy’umurimo w’ivugurura wa gihanuzi uhagarariwe na Kuro nyuma ya 11 Nzeri 2001, kuko Daniyeli, uhagarariye urugendo rwa nyuma rwa gihanuzi, asobanukiwe byombi, “ikintu,” n’“iyerekwa”.

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.

Daniyeli agaragazwa ko yari mu gihe cy’iminsi makumyabiri n’umwe cyo kuboroga. Mu “iyo minsi” yo kuboroga, Daniyeli yaje gusobanukirwa “ikintu,” kandi anasobanukirwa neza “iyerekwa.” Ukuri kwagereranywaga n’“ikintu” kwahishuriwe Daniyeli muri iyo minsi yo kuboroga. Ubwoko bw’Imana bugaragazwa nk’“ababoroga” mu mirongo y’ivugurura mbere gato y’Induru yo mu Gicuku. Ukwo kuboroga kugereranywa na Marita na Mariya baborogera Lazaro, mbere gato yo Kwinjira k’Umwami mu Cyubahiro. Byashushanyijwe no gucika intege kwabayeho nyuma yo gucika intege kwa mbere mu mateka y’Abamillerite nk’uko byavuzwe na Yeremiya.

> 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.

> Amagambo yawe yabonetse, ndayarya; kandi ijambo ryawe ryambereye ibyishimo n’umunezero by’umutima wanjye, kuko nitiriwe izina ryawe, Uwiteka, Mana Nyiringabo. Sinicaranye n’iteraniro ry’abakobanyi, habe no kwishimana na bo; nicaye jyenyine kubera ukuboko kwawe, kuko wanyujujemo uburakari. Ni iki gituma umubabaro wanjye uhoraho, n’igikomere cyanjye kikaba kidakira, cyanga gukira? Mbese uzambera rwose nk’umubeshyi, kandi nk’amazi ayoyoka? Yeremiya 15:16–18.

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Yeremiya ntiyanejejwe, nk’uko abatuye i Sodomu n’i Misiri banejejwe mu Ibyahishuwe igice cya cumi na kimwe, bishimira urupfu rw’abahamya babiri. Kutanezerwa ni ukurira. Agahinda ka Beluteshazari kagaragaza agahinda kajyana n’urupfu rw’abahamya babiri. Ku wa 18 Nyakanga 2020 no ku wa 3 Ugushyingo 2020, abahamya babiri b’ihembe nyakuri ry’Abaporotesitanti n’amahembe y’Abarepubulikani y’inyamaswa yo mu isi biciwe mu mihanda y’i Sodomu n’i Misiri, aho n’Umwami wacu yabambwe. Igihe Umwami wacu yabambwaga, abigishwa be batangiye kurira. Abo bahamya babiri bagaragajwe mu Ibyahishuwe igice cya cumi na kimwe nka Mose na Eliya.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

Mu Byanditswe Byera harimo ahantu hatanu herekeza kuri Kristo nk’uwo witwa Mikayeli: ahantu hatatu mu gitabo cya Daniyeli, hamwe mu gitabo cya Yuda, n’ahandi hamwe mu gitabo cy’Ibyahishuwe. Mu gice cya cumi, ari na cyo turimo gusuzuma ubu, Mikayeli avugwamo incuro ebyiri, mu mirongo ya cumi na itatu na makumyabiri n’umwe, hanyuma akongera kuvugwa mu gice cya cumi na kabiri, umurongo wa mbere. Aramenyekanishwa mu Ibyahishuwe igice cya cumi na kabiri, umurongo wa karindwi. Muri Yuda, Mikayeli yerekanwa nk’uwazuye Mose, uwo mu Ibyahishuwe igice cya cumi na kimwe ari umwe mu bagabo babiri b’abahamya bapfuye mu muhanda.

> I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

> Ni cyo gituma nshaka kubibutsa, nubwo mwari musanzwe mubizi, yuko Uwiteka amaze gukiza abantu abavana mu gihugu cya Egiputa, nyuma akarimbura abatizeye. Kandi abamarayika batagumye mu cyubahiro cyabo cya mbere, ahubwo bakareka aho bari batuye, yababikiye mu minyururu y’iteka ryose munsi y’umwijima, ngo bazacirwe urubanza ku munsi ukomeye. Nk’uko na Sodomu na Gomora n’imidugudu yabyo iyikikije, na byo byigenjeje bityo, byiyandarika mu busambanyi kandi bikurikira umubiri udasanzwe, byashyizweho ho urugero, bihanishwa igihano cy’umuriro w’iteka ryose. Ni ko n’aba barota ibyanduye bahumanya umubiri, basuzugura ubutware, kandi batuka abanyacyubahiro. Nyamara Mikayeli marayika mukuru, igihe yajyaga impaka na Satani ku by’umubiri wa Mose, ntiyahangaye kumurega amutuka, ahubwo yaravuze ati: “Uwiteka agucyahe.” 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.

Mu gitabo cya Yuda, mu rwego rwa Sodomu na Egiputa byombi, bishushanya wa murwa munini aho Mose na Eliya bicirwa mu Ibyahishuwe igice cya cumi na kimwe; Kristo, ushushanyijwe na Mikayeli, azura umubiri wa Mose. Mose na Eliya bari bamaze iminsi itatu n’igice y’igereranyo bapfuye mu Ibyahishuwe igice cya cumi na kimwe, kandi iminsi yo kuririra Beluteshazari irangira igihe Mikayeli amanukiye ava mu ijuru. Umurongo ku wundi murongo, Daniyeli igice cya cumi umurongo wa mbere kugeza ku wa kane, haranga igihe cyo kurira kirangirana n’aho abagabo babiri b’abahamya bazurirwa na Mikayeli.

We shall continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “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.

> “Data yahisemo Mose na Eliya kugira ngo babe intumwa ze kuri Kristo, kandi bamuheshe ikuzo binyuze mu mucyo wo mu Ijuru, kandi bavugane na we ibyerekeye umubabaro ukomeye yari agiye kunyuramo, kuko bari barabayeho ku isi ari abantu; bari baranyuze mu mubabaro no mu byago bya kimuntu, kandi bashoboraga kwifatanya na Yesu mu igeragezwa rye, mu mibereho ye yo ku isi. Eliya, mu mwanya we nk’umuhanuzi wa Isirayeli, yari yaragereranyije Kristo, kandi umurimo we wari, ku rugero runaka, usa n’uwo Umukiza. Na Mose, nk’umuyobozi wa Isirayeli, yari yarahagaze mu mwanya wa Kristo, avugana na we kandi akurikiza amabwiriza ye; bityo rero, abo bombi, mu ngabo zose zari ziteraniye ikikije intebe y’Imana, ni bo bari bakwiriye kurusha abandi gukorera Umwana w’Imana.”

> “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.

> “Igihe Mose, arakajwe n’uko abana ba Isirayeli batizeye, yakubitaga urutare n’uburakari maze akabaha amazi bari batakiye, yihaye ubwiza ubwe; kuko umutima we wari warahugiwe cyane no kudashimira no kwinangira kwa Isirayeli, ku buryo yananiwe kubaha Imana no guhimbaza izina ryayo, mu gukora igikorwa yari yaramutegetse gukora. Byari umugambi w’Ishoborabyose kenshi kujyana abana ba Isirayeli ahakomeye, maze hanyuma, mu bukene bwabo bukomeye, akabarokoresha imbaraga zayo, kugira ngo bamenye ko ibitaho by’umwihariko kandi bahimbaze izina ryayo. Ariko Mose, yemeye gukurikira ibyifuzo bya kamere by’umutima we, yigaruririye icyubahiro gikwiye Imana, agwa munsi y’ubutware bwa Satani, kandi abuzwa kwinjira mu gihugu cy’isezerano. Iyo Mose aza kuguma adakuka, Uwiteka yari kumugeza mu gihugu cy’isezerano, maze hanyuma akazamujyana mu Ijuru atabonye urupfu.”

> “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.

> Nk’uko byagenze, Mose yanyuze mu rupfu, ariko Umwana w’Imana amanuka ava mu Ijuru aramuzura, umubiri we utarabona kubora. Nubwo Satani yagiranye impaka na Mikayeli ku byerekeye umubiri wa Mose, kandi awuvugaho ko ari umuhigo we akwiriye, ntiyabashije kunesha Umwana w’Imana; maze Mose, afite umubiri wazuwe kandi ufite ikuzo, ajyanwa mu bikari byo mu Ijuru, kandi icyo gihe yari umwe muri ba babiri bubashywe, boherejwe na Data ngo bahoze ku Mwana we.

> “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.

> “Kubera ko bemeye ubwabo gutsindwa bene ako kageni n’itiro, abigishwa bari baracikanywe n’ikiganiro hagati y’intumwa zo mu Ijuru n’Umucunguzi wahawe ubwiza. Ariko ubwo bahita bakanguka bavuye mu bitotsi bikomeye, bakabona iryo yerekwa risumba ayandi imbere yabo, buzuzwa ibyishimo byinshi no gutangarira. Ubwo bitegereza ishusho irabagirana ya Shebuja bakundaga, bahatirwa gutwikira amaso yabo n’amaboko, kuko ubundi batari gushobora kwihanganira bwa bwiza butavugwa bwari butwikiriye kamere ye, kandi bwaturukagamo imirasire y’umucyo nk’iy’izuba. Mu kanya gato, abigishwa babonye Umwami wabo ahinduwe uw’ubwiza kandi ashyizwe hejuru imbere y’amaso yabo, kandi yubashywe n’ibiremwa birabagirana bamenye ko ari abakundwa b’Imana.” The Spirit of Prophecy, volume 2, 329, 330.

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