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

Buk pa Daniel - Namba 157

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Poyo cal me lamal pa Kores i Buk pa Daniel

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.

I Rech acel me Bab apar, kimiyo wa ngec ni en obedo higa me adek pa Cyrus; ento i Bab acel, kimiyo wa ngec ni Daniel obedo, onyo odongo, nyaka higa me acel pa Cyrus keken.

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

> Daniel onongo mede obedo nyaka mwaka me acel pa Rwot Cyrus. 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.

Pi mwaka aryo, Cyrus ka atir dong oteko piny kede Darius ma Mede; enomiyo en obedo mwaka me adek pa en, ento bende en obedo mwaka me acel pa en.

> 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.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. 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.”

I kit porofetik, Cyrus kityeko nyute i visoni me acel ki me agiki pa Daniel. Pot buk 1 pa Daniel, macalo ma dong kityeko terone anyim i coc ma con, tyero calo malaika me acel pa Fweny pot buk 14. Ka malaika me acel kityeko nyute i porofesi, obedo ki kite porofetik weng me malaika adek weng pa Fweny pot buk 14. Kobo adek me lok maber ma pe giko ma kinyuto i malaika me acel, en: “luoro Lubanga,” “miye Lubanga pak,” pien “cawa me hukumu pa Lubanga obino.”

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.

म्हणूनच दानिएल आणि त्या तिघा मान्यवरांनी “देवाचा भय” बाळगल्यामुळे बाबेलच्या आहाराचा त्याग करण्याची आणि शाकाहारी राहण्याची निवड केली. त्यानंतर झालेल्या दृश्य परीक्षेत, दानिएल आणि त्या तिघा मान्यवरांनी बाबेलचा आहार खाणाऱ्यांच्या तुलनेत आपल्या निरोगी स्वरूपाद्वारे “देवाचे गौरव” केले. तीन वर्षांनंतर “न्यायाची घडी” आली, जेव्हा नबुखद्नेस्सराने त्यांची परीक्षा घेतली आणि ते सर्व बाबेलच्या ज्ञानी पुरुषांपेक्षा दहापट अधिक ज्ञानी असल्याचे आढळले.

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.

Tung’ adek me Enjili ma pe kato bene kityeko yaro gi i pot buk agiki me Daniel, calo yore ma medo me ngec yiko, cweyo maleng, kadong temo gi ma gityeko miyo gi teno i lero ma kigolo iye gungu i cawa me agiki. I pot buk acel me Daniel, kacce calo i pot buk agiki, kityeko nyuto tung’ adek pa malaika ma acel, ma ocwako weng malaika adek. Pien pot buk acel obedo Enjili ma pe kato pa malaika ma acel, pot buk aryo me Daniel cwalo malaika ma aryo pa Nyuto pot buk apar angwen, ma i kany kityeko yaro tem me cal me lewi onyo cal me Kristo, macalo ne obedo i tem mar aryo i tung’ adek me pot buk acel.

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.

Pien chapta acel ki aryo me Daniel nyute malaika acel ki aryo me Revelation apar angwen, chapta adek, ki temo ma i Plain of Dura, nyute lok pa malaika adek, ki kwer ma waco ni pe myero ngat mo gamo “mark of the beast”. I chapta acel me Daniel, kikwayo lok pi mwaka acel pa Cyrus; i chapta apar, ma obedo “vision” me agiki pa Daniel, Cyrus ki nyute ki mwaka adek pa iye; ento wan ngeyo ni mwaka adek en aye mwaka acel pa iye, pien Daniel omedo paka i mwaka acel pa Cyrus keken.

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.

Cyrus obedo alama me mwaka me acel ma tye ki mwaka adek iye. Bende en obedo alama me lok pa malaika ma acel. Lok ikom mwaka me acel pa Cyrus tye i rek me agiki me nyutu me acel pa Daniel, ci dok tye i rek me acel me nyutu me agiki pa Daniel. Obedo me tic madwong ni wa ngene alama me lanabi pa Cyrus, ci kacel, wa poyo mukwongo ni en obedo cal pa lok pa malaika ma acel. Man twero kigeno i kit me lanabi pien Daniel owaco ni mwaka me adek pa Cyrus obedo me acel; ento mapol-loyo, kimiyo ngec ne ki cik me acel ma oyaro.

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.

Mu cyberuko cya cumi, urugamba Gaburiyeli yarwanaga n’abami b’u Buperesi rwari urw’ukumvisha Kuro kugeza aho yemera gusohoza no gutangaza itegeko rya mbere mu mategeko atatu, ryari gutuma Abayahudi bagaruka bakubaka Yerusalemu n’urusengero. Itegeko rya gatatu ni ryo ryari kuranga itangiriro ry’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, ryasojwe 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 yo mpamvu, 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.

Macalo kamano, Cyrus tye calo “kare me agiki”, pien obedo ka malaika me acaki (Cyrus) obino i 1798, con “kare me agiki” obino ki buk Daniel kityeko yweyo woko. Nying “Cyrus” gipono ni ocake ki lok me Pershia macon “Kūruš”, ma nyutu “ceng”, kicwalo rwom ki lok me Elam “kursh”, ma nyutu “kom rwot”, ma nyutu ni tye rwom ki twero me rwot onyo bedo rwot. Isaiah bende owaco ikom kitgi pa Cyrus man.

> 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.

> Ma waco ikom Cyrus ni, “En lamal na, obi timo dwaro na weng;” ka owaco bot Jerusalem ni, “ibin yubu;” kede bot ot pa Lubanga ni, “tig in gibicako keto.” Ma Rwot waco ni bot ma oyiye mafuta, bot Cyrus, ma tyen tung acam ne acoko, me acweyo duli me piny i anyimne; abi yabo luny pa rwodi, me yabo i anyimne bur aryo; kede bur pe gibigego; abi wot i anyim in, abi cweyo yo ma ojenge obed orer: abi nywogo woko bur me pitu, abi ngato woko okeng me ayiro: Kede abi mii in rwat me mung, kede rwat ma ocano i kabedo ma i mung, poki in ingeno ni an, Rwot, ma alwongo in ki nying in, an Lubanga pa Isirayel. Pi kom Jakobo latic na, kede Isirayel ma anyero, keken alwongo in ki nying in; abimiyo in nying mukene, entit pe in ingeno an. An Aye Rwot, pe tye mukene; pe tye Lubanga macego ki an: abi aywaro in, entit pe in ingeno an: poki gibed ngeno ki kabedo ma ceng ocako, kede ki ocip, ni pe tye mukene macego ki an. An Aye Rwot, pe tye mukene. Aisaia 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.

Cyrus onongo obedo kit ma macalo Kristo, pien onongo “ma Rwot omwonyo,” kede “opwot-kec pa Lubanga,” ma oyubo Jerusalem ka oketo tyen pa ot pa Lubanga. En aye ma tye ki tic i yabo bur ma kigengo, calo Kristo, en aye ma oyabo, ka dano mo pe twero ogengo; kede en aye ma ogengo, ka dano mo pe twero oyabo. Kede Cyrus opongo ki “lonyo me ocunye, kede lonyo ma kikano i kabedo me kom-kom.” Cyrus otyeko alama mapatpat i rek pa tic me dwogo.

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.

En nyuto cawa pa agiki, ka malak me acel odonyo, ka buk pa Daniel kityeko kwanyo lacuc iye, ci bene tye medo me ngec ma bino ki “gin mabeyo me i ocany, ki lonyo ma kikano i kabedo me icwil.” Jami “gin mabeyo me i ocany, ki lonyo ma kikano i kabedo me icwil,” gi cweyo “kome” ma “kityeko yiko,” ki “Hekalu” ma myero “kiketo piny.” Kristo, ma Kiro onongo nyuto ne calo kit me citalo, obedo “ma Rwot otyeko keto mo i wi ne,” macalo ma Kristo kityeko keto mo i wi iye ikare me yelo iye i pi. Ka ce, Kiro pe keken obedo donyo pa malak me acel; obedo bende malak me aryo ma miyo twero i malak me acel ka obino piny, calo Tipu Maleng obino piny ikare ma kityeko keto mo i wi Kristo. Icawa me October 22, 1844, Kristo oyabi yat onyo “bur” iyie Kabedo Maler Mapire Tek, ma obedo yat ma kityeko loro. Kiro bende nyuto donyo pa malak me adek.

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.

Cyrus obedo malayika ma acel, kede malayika ma acel tye ki gite weng pa malayika adek weng. Cyrus obedo cawa me agiki i 1798, ka malayika ma acel obino. Cyrus nyutu 11 me dwe August, 1840, ka kwena pa malayika ma acel kimiyo teko (kigoyo mo). En nyutu tic me keto odiyo, macalo ma kinyutu kwede ki cweyo cal me 1843 i dwe me May pa 1842. En nyutu cweyo ot pa Lubanga, ka kit aryo kigonyo i kare me coyo cwiny ma acel i 19 me dwe April, 1844; kede en nyutu gonyo ma aryo i kare me coyo cwiny madwong me 22 me dwe October, 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.

Alama weng me yo me yub me dwogo pa jo Millerite, Cyrus onongo obedo kit me ranyisi pa gin; eka alama meno bene gimiyo ranyisi pa alama me yo me yub pa jo 144,000. Pud ocako yub pa jo Millerite, alama ma Kerisito onongo onyutu ni onego ogol anyim lok ma otime me jo Millerite, onongo ogolo anyim.

> “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.

> Unabi pe keken nyutu anyim kit kede adwogi me bino pa Kirisito; ento bende onyutu alama ma kwede dano onego ngeyo kare ma obino macok. Yesu owaco ni: “Alama bi bedo i ceng, kede i dwe, kede i lur.” Luka 21:25. “Ler pa ceng bi wang’o, kede dwe pe bimi ler, kede lure pa polo bi poto, kede twero ma i polo bi kobo. Eka gibineno Wod Dano obino i kume pa polo, kwede twero madit kede dwong madit.” Marko 13:24-26. Lacoyo me Yab oyaro kamano alama me acel ma onego obed anyim pa bino pa aryo: “Piny oter madit; kede ceng obedo col calo yub me yit wic, kede dwe obedo calo rem.” Yab 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.

> Alama magi ne kikineno pwod pe ocake senchuri me apar abicel angwen. I tyeko me lok pa lanen man, i mwaka me 1755, ne otime piny orwate ma rac loyo weng ma kiketo iye i coc kare mo keken. 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.

Alama ma oyaro Dwogo maromo aryo pa Yesu Kristo ocake con manok mapat ki mwaka 1798, i mwaka 1755. Mwaka 1798 obedo agiki pa me cwal pa Isirael me cwinya i Babilon me cwinya, ma Sister White cwalo ngec ni kicoyo cal iye ki me cwal ma ada pa Isirael ma ada i Babilon ma ada, ma otieke i agiki pa mwaka 70 me cwal, ka Cyrus odonyo ki lawote ma oyabe, omako Babilon, kede obalo 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.

> “Kombedi, Kanisa pa Lubanga tye i twero me medo, kadi coko otum, tamo pa Lubanga ma lamal pi gwoko kwo pa dul jo ma olal. Pi kare mapol me nino, jo pa Lubanga giteko peko pa kigengo twero gi. Kobo Lok Maber i maler ne ogengo woko, kede kwer mapire tek kiketo i bot jo ma odii me dwogo cike pa dano. Pien obedo kamano, pany madit pa Rwot me kit maber ne macalo weng pe ki jo ma tye ticing iye. Jogi gikwanyo woko lere me Lok pa Lubanga. Oturo me bal ki kwena pa lobo ne pimo me kwanyo woko ngec me dini ma maler. Kanisa pa Lubanga i piny ne tye i lwak i kare madit man me yaro ma pe gonyo, calo kaka lutino pa Isirayel ne gitye i lwak i Babulon i cawa me bwalo.” 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.

Agiki me mwaka 70 i Babilon ocwalo kit pi 1798, kede onongo tye kite ma i anyim pa 1798, ma omiyo ngec ni dwogo pa Kirisito tye macok keken.

> “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.

> Bino pa lwak me Cyrus i anyim ogweng pa Babilon ne obedo bot jo Yahudi calo alama ni kwanyo-gi ki i lagam tye cito macek. Mapol loyo higa mia acel i kare ma pud pe onywalo Cyrus, Lamo pa Lubanga onongo ocwalo nying-gi, kede onongo omiyo ki keto i coc mapore pi tic ma myero otimo i mako kabedo pa Babilon labongo pe gine ngec, kacel ki yubo yo pi wiyogi woko pa wodi me lagam. 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.

Koresh ohechauka juga melambangkan tanda-tanda yang mendahului tahun 1798. Para sejarawan agak samar mengenai pemerintahan Darius dan Koresh, tetapi Firman Tuhan jelas. Kekaisaran Media-Persia mengikuti Kekaisaran Babel, dan raja pertama Media-Persia ialah Darius, meskipun keponakannya, Koresh, adalah panglima yang merebut Babel pada malam perjamuan terakhir Belsyazar. Baik Koresh maupun Darius sama-sama melambangkan waktu berakhirnya pembuangan tujuh puluh tahun, yang menggambarkan waktu akhir pada tahun 1798, dan yang juga melambangkan waktu akhir pada tahun 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.

Kare me agiki i gin mukato pa Moses onongo ki nyutu ki nywol pa Aaron ki Moses, ma gi opogo ki mwaka adek. Gin mukato meno onongo nyutu maber loyo weng gin mukato pa Kristo, ki kare me agiki i gin mukato meno onongo ki nyutu ki nywol pa Yohanna, ki lacen pa dwe abicel nywol pa kazin mamegi Yesu. Kare me agiki tye ki lanyut aryo; Darius ki Cyrus weng ginyutu agiki pa lwat me mwaka 70. Agiki pa lwat me mwaka 70 onongo nyutu agiki pa lwat me mwaka 1260. I 1798, le pa Papa nongo cego ma kelo tho; ki mwaka ma obino anyim, otho ngat ma otungo iye kadong orwodo iye. I 1989, Reagan ki Bush ma acel, onongo gin president weng.

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.

Cyrus nyutu alama ma yaro kare ma bino me agiki, kede en nyutu kare me agiki. En nyutu medo ngec, kede miyo teko pa wac me acel ka malaika obodo piny, kede en nyutu tic ma dong ki cako keto teng, tic me yubo Hekalu, kede bino pa malaika me adek ka Laco wac me Kica obino mapat i Hekalu pa En.

> 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.

> I mwaka me adek pa Cyrus, rwot pa Peresia, lok mo onongo onyutu bot Daniel, ma kikwayo nyinge ni Belteshazzar; ki lok en aye ada, ento cawa ma kiciko ne obedo macok; en onongo oyango lok en, ki obedo ki ngec pa lok me neno. I cawa jene, an Daniel onongo ayubu pi cabit adek ma makome. Pe acamo pyer ma ber, pe ki nyama onyo waini obino i wiwa, pe kadi alubo mo pira pire keken, nyo cabit adek ma makome opong woko. I nino me piero aryo ki angwen me dwe me acel, ka onongo an tye i tere pa yala madit, ma nyinge 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.

Alama pa Cyrus ki Belteshazzar nyuto historia me lanen matut i cawa me agiki. Alama pa Belteshazzar miyo wa ngec ni jo ma kinyuto iye gin 144,000, ma gin jenereshen agiki pa jo me lagam. Kiketo gi i historia me lanen ma Cyrus nyuto, ma nyuto historia ma onongo obedo me anyim 1798, ki 1989, ki September 11, 2001, pien Cyrus nyuto alama magi weng. En bene nyuto yubu piny me July 18, 2020, ki kadi bene cik me Sande ma bino cokcok i United States me America. Lagoro me nongo atir kam ma neno agiki pa Daniel kiketo iye i kit me lanen, obedo gin ma Daniel ngene.

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”.

I nyig coc acel, Daniel (Belteshazzar) onongo ogene weng, “lok” kacel ki “vision.” “Lok” en lok me Ebru “dabar,” ma tito ne “lok”; ki Gabriel otii kwede ne me nyutu “vision” “chazon” pa mwaka alufu aryo, mia abicel, kacel ki apar aryo (“abicel kare”). “Vision” ma i nyig coc acel, ma Daniel ogene, en “vision” “mareh” pa mwaka alufu aryo ki mia adek. Dano ma tye i kica ki Lubanga me cawa me agiki pe gungene “abicel kare” i cawa me agiki i 1989. Pe gungene “abicel kare” nyaka bang 11 September 2001; ka mano, myero Daniel obedo i cawa me “prophetic reform movement” ma ki nyutu kwede Cyrus bang 11 September 2001, pien Daniel, ma nyutu “final prophetic movement,” ogene “lok” kacel ki “vision.”

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 an pêşandayiye ku di nav demek bîst û yek rojî ya şîn û matemdariyê de bû. “Di wan rojan de” ya şînê de Daniel “tişt” têgihişt, û her weha “dîtin” jî bi têgihiştinê fêm kir. Rastiya ku bi “tişt”ê hatî nîşandan, di rojên şînê de ji Daniel re hate eşkerekirin. Gelê Xwedê di xetên reformê de, berî Banga Nîvê Şevê, wekî “şîn-giran” têne nîşandan. Ev şîn, bi Martha û Maryê ku ji bo Lazarus şîn digirin, berî Ketina Serkeftinê, tê nîşandan. Ev jî di dîroka Mîllerîyan de, piştî bêhêvîbûna yekem, bi bêhêvîtiya ku Yeremya îfade kir, hate mînakdan.

> 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.

> Lok mami ononge, kede an amite gi; kede lok mami obedo bot an kica ki loro pa cwiny na; pien kikora ki nying mami, Ayi Rwot Lubanga pa lweny weng. Pe abedo i lwak pa jo rwenyo, pe aloro; abedo keken pi lwete mami; pien ipongo an ki peko madwong. Peka eni ang’o me obed pe kato woko, ki loco na obed pe romo yeco, ma pe mito yeco? In ibedo weng bot an macalo ngat ma kwalo lok me bwala, ki macalo pi ma kwano woko? Yeremia 15:16–18.

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

Yeremia pe opwoyo, calo ma jo pa Sodomu ki Misri otime i Revelation chapta me apar, i kare me tho pa lacam aryo. Pe opwoyo, en loro. Loro pa Belteshazzar nyutu loro ma rwate ki tho pa lacam aryo. I July 18, 2020, ki i November 3, 2020, lacam aryo pa lak me Protestant ma ada ki lak me Republican pa le pa piny, gikwanyo kwo pa gi i yo pa Sodomu ki Misri, ka bene kany aye kabedo ma Rwot wa kityeko ogwoko kwo i cross. Ka Rwot wa kityeko ogwoko kwo i cross, lutegi ne ocake loro. Lacam aryo meno kigoyo gi cal i Revelation chapta me apar, calo Moses ki Elijah.

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.

Tye gamo abicel ikom Kricito calo Michael i Buk me Nyasaye: adek i Buk me Daniel, acel i Buk me Yuda, ki acel mapat i Buk me Revelation. I chapta 10, ma kombedi wa tye ka paro, nying Michael kigamo aryo, i vasi 13 ki 21; ci dok i chapta 12, vasi 1. Kinyutu en i Buk me Revelation chapta 12, vasi 7. I Buk me Yuda, kigamo ni Michael omiyo Moses odwogo i kwo, ma i Buk me Revelation chapta 11, obedo acel i laco cok ma otho i yoo.

> 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.

> En dong abi mii u paro, kadi onongo u ngene eni, ni Rwot, ka onongo o kwanyo jo woko ki piny Ijipt, lacen ogudo joma pe gene. Kede malayika ma pe gigwoko kabedo me acaki gi, ento gi weko otgi me kene, obedo ogwoko gi i minyolo ma pe otum, i tung otela, nyaka cato pa nino madit. Calo Sodomu ki Gomora, kede gamo ma tye i tunggi, i kit maromo, ka gi weko gi kene i peko me jolo, ki ceto ikom ring ma pe me gi, kityeko keto gi calo mere, ka gi keno rus pa mac ma pe otum. En calo pe, jogi ma nindo marac gi yalo ringgi, gi cemo kom, ki gi waco marac ikom joma rwate. Ento Mikael, malayika madit, ka onongo otet ki Lajok, kun gi yar ikom ring Moses, pe omero cwaa lok marac ikom en, ento owaco ni, Rwot obed oyubu in. 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.

I Buk pa Yuda, i kom Sodoma ki Misri, ma gicoyo cal dul me lobo madit ma i dwe apar acel pa Revelation, kany ka Mose ki Elija kigiko; Kristo, ma kimiyo nyutu calo Mikael, odwogo ring pa Mose i kwo. I dwe apar acel pa Revelation, Mose ki Elija kityeko otho pi nino adek ki abar me cal, kede nino me golo cwiny pa Belteshazzar ogiko ka Mikael oboto piny ki polo. Rek i rek, i Daniel dwe apar, lok acel dok i angwen, tye ka nyutu cawa me golo cwiny ma ogiko ka Mikael odwogo ngat aryo ma atutu i kwo.

We shall continue this study in the next article.

Wabimedo kwano man i coc ma bino.

> “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.

> Won oyero Mose ki Elija me bedo lakwena pa ne bot Kristo, me wero ne ki can me Polo, me paro ki ne ikom peko matek ma obino, pien gi odong i piny calo ngat; gi otyeko ngolo cwiny marac ki peko pa ngat, ci gi romo bedo kwede i tem pa Yesu i kwo ne pa piny. Elija, i kabedo mamege macalo nabi pa Isirael, onongo ocako nyutu Kristo, ci tic mamege onongo obedo, i rwom mo, rwate ki tic pa Jawar. Mose, calo Latir pa Isirael, onongo obedo i kabedo pa Kristo, ka paro ki ne, ki luwo cik ma o miyo; omiyo, gin aryo man, i tung jo weng ma tye i tung kom madit pa Lubanga, gin aye ma rwate loyo me tijo bot Wod Lubanga.

> “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.

> Ka Mose, pien cwinye ne otwe matek i pe yie pa nyith me Israel, ooyo yot ki cwinya marac kede omiyogi pi ma gi kwano; ci oketo dwong bot pire keken; pien wii ne ocung ki pe apwoyo ki goba pa Israel, pe oyaro Lubanga, kede pe omedo nyingne, i timo tic ma En ocone ni otim. Obedo tami pa Lubanga ma loyo gin weng me dong ka dong keto nyith me Israel i ka me peko ma pit pit, ci lacen, i lugero madwonggi, woro gi woko ki teko pa cingne, pi gi ngeyo ni En tye ki kica mapire tek botgi, ci gi med dwong i nyingne. Ento Mose, ka oweko lego cwinye me kit pa dano, oketo dwong ma me Lubanga i bot pire keken, otyeko bino bot teko pa Lakwara, ci kityeko cweyo woko donyo ne i piny ma ki ceke. Kace Mose onongo otyeko bedo mot pe oyubu, Rwot onongo okelone i piny ma ki ceke, ci lacen onongo oketo iye i Polo pe ka oneno tho.

> “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.

> Ka obedo kamano, Moses okato i tho; ento Wod Lubanga obollo piny ki Polo, oyubu ne i ngima pud pe komne ocako puk. Kadi Setani otongo te ki Mikael pi kom Moses, ci ociko ni komne obedo pa iye keken, ento pe onongo romo loyo Wod Lubanga; ci Moses, ki kom ma oyubu woko i ngima ki ma oketo iye dwong, okobo ne i kacca me Polo, ci kombedi obedo acel i aryo ma kiketo gi dwong, ma Ladit ociko ne me tic bot Wodne.

> “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.

> Pien gi weko nino oyiko gi tutwal, latic pa Yesu gityeko balo lok ma tye i kin lamede me polo ki Lawi ma kimiyo dwong. Ento ka gi woko ki nino madwong kacel, kaci gi oneno neno ma malo maler i wanggi, gin opong ki mor madwong ki lworo. Ka gi neno kio ma miyo can maber pa Laditgi ma gicwiny mito, gityeko cobo wanggi ki lwete, pien pe gi twero cano dwong ma pe romo pako ki lok ma ogobo iye, ma bende cwalo tung can calo pa ceng. Pi kare manok, laticgi oneno Laditgi ma kimiyo dwong ki kiketo malo i wanggi, ki kimiyo yubu ki jo ma tye ki can maler, jo ma gineno ni gin joma Lubanga omaro maber. The Spirit of Prophecy, volume 2, 329, 330.

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