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

Ekitabo kya Danyeri - Ennamba Kikumi mu Amakumi Ataano mu Musanvu

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Okubikkula obutegeeza bw’obubonero obw’obunnabbi bwa Cyrus mu kitabo kya Danyeri

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 olunyiriri olusooka olw’essuula ey’ekkumi, tutegeezebwa nti kyali mwaka ogw’okusatu ogwa Cyrus; naye mu essuula erisooka, tutegeezebwa nti Danyeri yabeerawo, oba yayongera okubeerawo, okutuusa mu mwaka ogusooka ogwa Cyrus bwokka.

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

> Era Danyeri n’abeerawo okutuusa mu mwaka ogw’olubereberye ogwa kabaka Cyrus. Danyeri 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.

Okumala emyaka ebiri, mu butuufu Cyrus yali afuga awamu ne Darius Omumedi; n’olwekyo omwaka ogwo gwali ogw’okusatu ogwa Cyrus, naye era gwali omwaka gwe ogwasooka.

> 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 ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 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 bunnabbi, Cyrus ayanjizibwa mu kwolesebwa kwa Danyeri okwasooka n’okwasembayo. Essuula erisooka erya Danyeri, nga bwe ky’alambikiddwa dda mu biwandiiko ebyasooka, liyimirira malayika asooka owa Okubikkulirwa essuula kkumi nnya. Bwe malayika asooka amanyibwa mu bunnabbi, aba n’ebiranga byonna eby’obunnabbi eby’abamalayika abasatu bonna ab’Okubikkulirwa essuula kkumi nnya. Ebitundu bisatu eby’Enjiri ey’olubeerera, nga byeragirwa mu malayika asooka, bye bino: “Mutye Katonda,” “Mumuwe ekitiibwa,” kubanga “essaawa y’okusalira kwe omusango etuuse.”

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.

Kubanga Danyeri n’abasajja abasatu ab’ekitiibwa “baatya Katonda,” baasalawo okugaana emmere y’e Babulooni ne basigala nga balya bimera byokka. Mu kugezesa okw’okulaba okwaddirira, Danyeri n’abasajja abo abasatu ab’ekitiibwa “baagulumiza Katonda” mu ndabika yaabwe ennungi ey’obulamu, nga eyawukana n’ey’abo abaalyanga emmere y’e Babulooni. Oluvannyuma lw’emyaka esatu, “essaawa ey’omusango” yatuuka, Nebukadduneeza bwe yabagezesa n’abasanga nga balina amagezi emirundi kkumi okusinga abagezigezi bonna ab’e Babulooni.

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.

Ebitundu bisatu eby’enjiri ey’olubeerera biragibwamu ne mu ssuula ey’ekomerero mu kitabo kya Danyeri, ng’enkola mwe okwongera okumanya kutukuza, kufuula abeeru, era kugezesa abo abawereddwako obuvunaanyizibwa eri omusana ogubikkulirwa mu kiseera ky’enkomerero. Mu ssuula eyasooka eya Danyeri, nga bwe kiri ne mu ya komerero, ebitundu bisatu eby’omulayika asooka—ebigatta abamalayika basatu bonna—biragiddwa. Kubanga essuula esooka ye enjiri ey’olubeerera ey’omulayika asooka, essuula ey’okubiri eya Danyeri eraga omulayika ow’okubiri owa Okubikkulirwa kkumi na nnya, mwe kulagibwamu okugezesa kw’ekifaananyi ky’ensolo oba ekifaananyi kya Kristo, nga bwe kyali mu kugezesa okw’okubiri mu bintundu bisatu eby’omu ssuula esooka.

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.

Kubanga ensuula emu n’ebbiri ez’ekitabo kya Danyeri zikiikirira omulayika ow’olubereberye n’ow’okubiri mu Okubikkulirwa essuula kkumi na nnya, essuula esatu n’okugezesebwa ku ttale e Dura, bikiikirira obubaka bw’omulayika ow’okusatu, wamu n’okulabula obutafuna akabonero k’ekisolo. Mu essuula eyasooka eya Danyeri, bayogerako ku mwaka ogw’olubereberye ogwa Cyrus, ate mu essuula ey’ekkumi, eririmu olubonekerwa lwa Danyeri olusembayo, Cyrus alagibwa ng’ali mu mwaka gwe ogw’okusatu; naye tumanyi nti ogw’okusatu ogwo gwe gwa olubereberye, kubanga Danyeri yasigala okutuusa ku mwaka ogw’olubereberye ogwa Cyrus.

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.

Kale Cyrus ye akabonero k’omwaka ogusooka oguliimu emyaka esatu. Ye akabonero k’obubaka bw’omumalayika asooka. Omwaka ogusooka ogwa Cyrus gogerwako mu lunnyiriri olusembayo olw’okwolesebwa okusooka kwa Daniel, era nate mu lunnyiriri olusooka olw’okwolesebwa okw’enkomerero kwa Daniel. Kikulu okumanya obubonero obw’obunnabbi obuli mu Cyrus, era okusooka tulaga nti ayimirira obubaka bw’omumalayika asooka. Kino kisobola okukakasibwa mu bunnabbi olw’ensonga nti Daniel alaga omwaka ogwokusatu ogwa Cyrus ng’ogusooka; naye ekisinga obukulu, kimanyibwa ku kiragiro ekisooka Cyrus kye yalangirawo.

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.

Olutalo Gabrieri gwe yali aliko n’bakabaka ba Buperusi mu ssuula ey’ekkumi, lwali lwolekezeddwa ku kuleeta Kuulo okutuuka ku mutendera gw’anaatuukiriza n’alangirira ekiragiro ekisooka ku biragiro bisatu, ebyandikkirizza Abayudaaya okudda ne bazimba nate Yerusaalemi ne yeekaalu. Ekiragiro eky’okusatu kyandibadde kabonero k’okutandika obunnabbi obw’emyaka enkumi bbiri mu bisatu, obwakoma malayika ow’okusatu bwe yatuuka nga October 22, 1844. Ekiragiro eky’okusatu kyakiikirira malayika ow’okusatu, era n’olwekyo ekiragiro ekisooka ekya Kuulo kyakiikirira okujja kwa malayika ow’olubereberye mu 1798. Kuulo akiikirira malayika ow’olubereberye, era olw’ensonga eno, mu kitabo kya Danyeri omwaka gwe ogw’olubereberye gwakiikirira emyaka esatu.

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.

Noolwekyo Cyrus akiikirira "ekiseera eky’enkomerero," kubanga bwe yatuuka malayika asooka (Cyrus) mu 1798, lwe "ekiseera eky’enkomerero" lyatuuka era ne kigulwawo ekitabo kya Danyeri. Erinnya lya Cyrus kigambibwa nti kivudde mu kigambo kya Old Persian "Kūruš," ekitegeeza "enjuba," nga kigattiddwa n’ekigambo kya Elamite "kursh," ekitegeeza "entebe ey’obwakabaka," nga kiraga enkwatagana n’obuyinza bwa kabaka oba obwakabaka. Era Isaaya ayogerako ku biranga bino bya Cyrus.

> 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.

> Agamba ku Cyrus nti, Ye musumba wange, era ajjakutuukiriza byonna bye njagala; ng’agamba Yerusaalemi nti, Onozimbibwa; era ng’agamba yeekaalu nti, Essinziro lyo lijateekebwawo. Bw’ati bw’ayogera Mukama eri oyo gwe yafukako amafuta, eri Cyrus, gwe nkwatidde ku mukono ogwa ddyo, okuwangula amawanga mu maaso ge; era ndyambulula ebisiba eby’ebiwuundiro by’abakabaka, okumuggulira mu maaso ge enzigi ez’ebyapa bbiri; era enzigi tezijja kuggibwa; Nja kugenda mu maaso go, era ndafuula ebiwunduwundu bibeere bibuubuufu; ndimenya mu bitundu enzigi ez’ekikomo, era nteematema emisiba egy’ebyuma; Era ndikuwa obugagga obw’omu kizikiza, n’obugagga obwekweka mu bifo ebyama, olyoke omanye nti nze, Mukama, akuyita mu linnya lyo, ndi Katonda wa Isirayiri. Ku lwa Yakobo omuddu wange ne Isirayiri gwe nnalonda, nkuyise ddala mu linnya lyo; nkuwadde erinnya, newaakubadde nga tonnannyi nze. Nze Mukama, so tewali mulala; tewali Katonda wabula nze: nnakusiba, newaakubadde nga tonnannyi nze; balyoke bamage okuva ku kuzukira kw’enjuba okutuuka ebugwanjuba nti tewali mulala wabula nze. Nze Mukama, so tewali mulala. Isaaya 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.

Koresi yalaga ekifaananyi kya Kristo, kubanga yali “omusiigwa” wa Mukama era yayitibwa “musumba” wa Katonda, azimba Yerusaalemi era ateeka omusingi gw’yeekaalu. Ye akwata ku kuggulawo emiryango egyaggaddwawo, nga Kristo ye aggulawo era tewali muntu aggalawo, era aggalawo tewali muntu aggulawo. Era Koresi aweebwa “eby’obugagga by’ekizikiza, n’obugagga obukwekeddwa mu bifo ebyama.” Koresi atuukiriza obubonero obulaga ekkubo bungi ku lunyiriri lw’enkyukakyuka ez’okutereeza.

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.

Alaga ekiseera eky’enkomerero, nga malayika asooka bw’atuuka, nga ekitabo kya Danyeri kisumuluddwa, era ne wabaawo okwongera mu bumanyi okva mu "obugagga obw’ekizikiza, n’obugagga obwekwekeddwa mu bifo ebyama." Ebyo "obugagga obw’ekizikiza, n’obugagga obwekwekeddwa mu bifo ebyama," bye bifuula "omusingi" ogu "zimbibwa," n’ "ekkalu," erina "okuteekebwawo." Kristo, eyalabirwamu mu Kirusi, ye "Oyo afukibwako amafuta" wa Mukama, nga bwe yafukibwako amafuta ku lubatizo lwe. Kale Kirusi si kulaga kwa malayika asooka kwokka; era ye malayika ow’okubiri agassa amaanyi ku malayika asooka bwe’akka, nga bwe waakka Omwoyo Omutukuvu Kristo bwe yafukibwako amafuta. Nga 22 Okitobba 1844 Kristo yaggulawo oluggi oba "gate" oluyingira mu Ekitukuvu Ennyo, oluggi olwali luggaliddwa. Kirusi era alaga okutuuka kwa malayika ow’okusatu.

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 ye malaika asooka, era malaika asooka alimu byonna ebya bamalayika basatu. Cyrus ye kiseera eky’enkomerero mu mwaka gwa 1798, nga malaika asooka yatuuka. Cyrus akiikirira nga 11, Agusito 1840 lwe bubaka bwa malaika asooka bwagajjibwa amaanyi (bwasiigibwa amafuta). Akiikirira omulimu ogw’okuteeka emisingi, nga bwe kyayolesebwa mu kukolebwa kw’ekifaananyi kya 1843 mu mwezi gwa Mayi 1842. Akiikirira n’okuzimba yeekaalu, nga ebibiina bibiri byayawulibwa ku kusubwa essuubi okwasooka nga 19 Epreli 1844, era akiikirira n’okwawukana okw’okubiri ku kusubwa essuubi okukulu nga 22 Okitobba 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.

Obubonero bwonna obulaga ekkubo obw’entambuza y’okutereeza ey’Abamiller bwafaananyizibwa Kuuloosi, era n’olwekyo obubonero obwo nabwo bufaananyiza obubonero bw’entambuza y’abantu emitwalo kkumi na nnya n’enkumi nnya. Entambuza y’Abamiller yasookerwako obubonero Kristo bye yalaga nti byandisooka nga tekunnabaawo ebyafaayo by’Abamiller.

> “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.

> Obunnabbi tebulangirira byokka engeri n’ekigendererwa ky’okujja kwa Kristo, naye bulaga n’obubonero abantu mwe banaategeerera nti okujja kwe kuwedde okutuuka kumpi. Yesu n’agamba: ‘Walibaawo obubonero mu njuba n’omwezi n’emmunyeenye.’ Luka 21:25. ‘Enjuba erizikizibwa, omwezi tajja kwaka, n’emmunyeenye ez’eggulu zirigwa, n’amaanyi agali mu ggulu galikankanyizibwa. Awo baliraba Omwana w’omuntu ng’ajja mu bire n’amaanyi amangi n’ekitiibwa ekkulu.’ Makko 13:24-26. Omubikkulizi bw’ayogera bw’ati ku bubonero obusooka obunaakulembera okujja okw’okubiri: ‘Waaliwo enkankana y’ettaka ennene; era enjuba n’efuuka nzirugavu ng’olugoye olw’obwoya, omwezi n’afuuka ng’omusaayi.’ Okubikkulirwa 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.

> Obubonero buno bwalabibwa nga tekunnaba kutandika ekyasa eky’ekkumi n’omwenda. Mu kutuukiriza kw’obunnabbi buno, mu mwaka gwa 1755, ne wabaawo omusisi ogw’entiisa ennyo okusinga ogwonna ogwawandiikiddwa mu byafaayo. Empaka Enene, omuko 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.

Obubonero obwalangirira Okudda okw’okubiri kwa Kristo bwatandika mu 1755, nga katono okutuuka mu 1798. Omwaka 1798 gwali okuggwaawo kw’obuddu bwa Isirayiri ow’omwoyo mu Babulooni ow’omwoyo, nga Sister White ayigiriza nti kino kyafaananyizibwa obuddu obw’ennyini bwa Isirayiri w’ennyama mu Babulooni w’ennyama, obwo obwaggwa ku nkomerero y’emyaka nsanvu egy’obuddu, lwe Cyrus yayingira ng’emiryango miggule n’addira Babulooni, n’atta 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.

> Leero Ekkanisa ya Katonda eri mu ddembe okutambuza n’okutuukiriza enteekateeka ya Katonda ey’okununula ekika ky’abantu ekyabuze. Mu bbanga ery’ebikumi bingi by’emyaka, abantu ba Katonda baanyigirizibwa eddembe lyabwe. Okubuulira Enjiri mu bulongoofu bwayo kwaziyizibwa, era ebibonerezo ebikambwe ennyo byateekebwako abo abaayongera amaanyi ne bagaana okugondera ebiragiro by’abantu. Kyava kiva, ennimiro ennene ey’emizabbibu ey’Omukama ey’eby’omwoyo yasaliramu nga kumpi ddala yonna tewaliko bakozi. Abantu baaggyibwako omusana ogw’Ekigambo kya Katonda. Ekizikiza ky’ensobi n’ensikirize kyali kiteeka mu katya okusangula okumanya eddiini entuufu. Ekkanisa ya Katonda ku nsi yali mu buddu ddala mu bbanga lino eddene ery’okutulugunyizibwa okutakkoma, nga bwe baali abaana ba Isirayiri mu buddu e Babulooni mu bbanga ly’obuwalanguse. 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.

Enkomerero y’emyaka ensanvu e Babulooni yali ekifaananyi ky’omwaka gwa 1798, era waaliwo obubonero obwakulembedde omwaka gwa 1798, obwalangirira nti okudda kwa Kristo kwali kumpi ddala.

> “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.

> "Okutuuka kw'eggye lya Cyrus mu maaso g'ebisenge ebyetooloola ekibuga Babulooni, kwali eri Bayudaaya akabonero nti okununulibwa kwabwe okuva mu buwaŋŋanguse kwabadde kusemereddeko. Emyaka egyisukka kikumi nga tebanazala Cyrus, obunnabbi bwali bumwogeddeko mu linnya lye, era ne buleeta okuteekebwawo ekiwandiiko ekikwata ku mulimu gwenyini gwe yali agenda okukola mu kuwamba ekibuga Babulooni nga batategedde, era mu okutegeka ekkubo ery'okubawa eddembe abaana b'obuwaŋŋanguse." Bannabbi n'Abakabaka, 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.

Kuuloosi era naye yali afaananya obubonero obwakulembera 1798. Abannabyafaayo boogera mu ngeri etategeerekeka bulungi ku bufuzi bwa Daliyo ne Kuuloosi, naye Ekigambo kya Katonda kitegeerekeka bulungi. Obwakabaka bwa Bameedi ne Baperusi bwaddirira Obwakabaka bwa Babulooni, era kabaka eyasooka owa Bameedi ne Baperusi yali Daliyo, wadde nga yali muganda we mutabani we, Kuuloosi, eyali omuduumizi eyawamba Babulooni mu kiro eky’embaga ya Berusazaali eyasembayo. Kuuloosi ne Daliyo bombi bafaananya ekiseera eky’enkomerero y’obusibe obw’emyaka nsanvu, ekikiikirira ekiseera eky’enkomerero mu 1798, era era ekifaananya ekiseera eky’enkomerero 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.

Ekiseera ky’enkomerero mu ebyafaayo bya Musa kyajjulikira mu kuzaalibwa kwa Alooni ne Musa, nga waliwo emyaka esatu wakati waazo. Ebyafaayo ebyo byafaananyiriza mu ngeri entuufu ennyo ebyafaayo bya Kristo, era ekiseera ky’enkomerero mu ebyafaayo ebyo kyajjulikira mu kuzaalibwa kwa Yokaana, era oluvannyuma lwa myezi mukaaga ne kuzaalibwa kwa Yesu, mwana munna we ow’olulyo. Ekiseera ky’enkomerero kirina obubonero bubiri, era Darius ne Cyrus bombi balaga enkomerero y’obuddu obw’emyaka nsanvu, ekyo kyafaananyiriza enkomerero y’obuddu obw’emyaka 1,260. Ekiwundu eky’okufa eky’ekisolo eky’obwapaapa mu 1798, kyaddirwa mu mwaka ogwaddako okufa kw’oyo eyali akivuga era ng’afuga ekisolo ekyo. Mu 1989 Reagan ne Bush ow’olubereberye bombi baali ba Pulezidenti.

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 alaga obubonero obulangirira okujja kw’ekiseera ky’enkomerero, era alaga n’ekiseera ky’enkomerero. Alaga okweyongera kw’amagezi, n’okunywezebwa kw’obubaka obwasooka omulayika bw’akka, era alaga n’omulimu ogwo oluvannyuma ogutandikibwa mu kuteekawo emisingi, omulimu ogw’okuzimba yeekaalu, n’okutuuka kw’omulayika ow’okusatu ng’Omubaka w’Endagaano ajja mu bwangu nnyo mu yeekaalu ye.

> 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 ogw’okusatu ogwa Cyrus, kabaka wa Persia, ekintu kyabikkulirwa eri Daniel, eyayitibwanga Belteshazzar; era ekintu kyali kituufu, naye ekiseera ekipangiirwawo kyali kiwanvu; era yategeera ekintu, era yalina okutegeera ekyolesebwa. Mu nnaku ezo nze Daniel nnali mu kukungubaga okumala wiiki ssatu ezijjuvu. Saalya omugaati omulungi, so n’ennyama newankubadde wayini tebyayingira mu kamwa kange, so sasiiga mafuta ku mubiri gwange na katono, okutuusa wiiki ssatu ezijjuvu lwe zaweza. Era ku lunaku olw’amakumi abiri mu nya olw’omwezi ogwasooka, nga ndi ku lubalama lw’omugga omukulu oguyitibwa 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.

Obubonero bwa Cyrus ne Belteshazzar buyimirira ebyafaayo eby’obunnabbi eby’enjawulo mu nnaku ez’oluvannyuma. Akabonero ka Belteshazzar katutegeeza nti abantu abakyayimirirwa be 144,000, ekika ekisembayo ky’abantu b’endagaano. Bateekeddwa mu byafaayo eby’obunnabbi ebyayimirirwa Cyrus, ebiyimirira ebyafaayo ebikwata ku 1798, 1989, ne Sebutemba 11, 2001, kubanga Cyrus ayimirira obubonero obwo bwonna. Ayimirira era n’okusuulibwaamu essuubi okw’ennaku eza Julaayi 18, 2020, ne n’etteeka lya Ssande erijja mangu mu Amerika. Ensumuluzo ey’okutegeera w’ateekeddwa mu by’obunnabbi okwolesebwa kwa Danyeri okwasembayo eri mu kumanya ebyo Danyeri by’amanyi.

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 olunnyiriri olusooka, Danyeri (Belutesazaali) alina okutegeera ebyombi, ‘ekintu’ era n’‘okwolesebwa’. ‘Ekintu’ kye kigambo ky’Olwebbulaniya ‘dabar’, kitegeeza ‘ekigambo’, era kikozesebwa Gabuliyeri okukiikirira ‘okwolesebwa kwa chazon’ okw’emyaka 2520 (‘emirundi musanvu’). ‘Okwolesebwa’ okuli mu olunnyiriri olusooka Danyeri kwe ategeera kwe ‘okwolesebwa kwa mareh’ okw’emyaka 2300. Abantu b’Endagano ya Katonda ab’ennaku ez’oluvannyuma tebaategeera ‘emirundi musanvu’ mu ‘kiseera ky’enkomerero’ mu 1989. Tebaategeera ‘emirundi musanvu’ okutuusa oluvannyuma lwa Sebutemba 11, 2001; kale Danyeri ateekwa okubeera mu kiseera ky’ekibiina ky’enkyukakyuka ey’obunnabbi eky’akiikirirwa Cyrus oluvannyuma lwa Sebutemba 11, 2001, kubanga Danyeri, akiikirira ekibiina eky’obunnabbi eky’enkomerero, ategeera byombi, ‘ekintu’ n’‘okwolesebwa’.

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.

Danyeri alagibwa ng’ali mu biro amakumi abiri mu kimu eby’okukungubaga. “Mu biro ebyo” eby’okukungubaga, Danyeri yategeera “ekigambo,” era n’aba n’okutegeera ku “kwolesebwa.” Amazima agaali gakikirira mu “kigambo” gaabikkulirwa Danyeri mu biro eby’okukungubaga. Abantu ba Katonda bakikirirwa ng’“abakungubaga” mu nnnyiriri ez’okulongoosa nga bakyali kumpi n’Okukaaba okw’Ekiro eky’omu ttumbi. Okukungubaga kukikirirwa Maliza ne Maliyamu nga bakungubagira Lazaaro, nga bakyali kumpi n’Okuyingira okw’Ekitiibwa. Kyayolesebwa obunafu bw’amaanyi obwaddirira okuswazibwa okusooka mu byafaayo by’AbaMira, nga Yeremiya bwe yakiraga.

> 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.

> Ebigambo byo byazuulibwa, ne mbirya; era ekigambo kyo kyabeera gye ndi essanyu n’okusanyuka kw’omutima gwange: kubanga nnyitibwa linnya lyo, ayi Mukama Katonda w’eggye. Satuula mu lukiiko lw’abasekerera, so ne ssasanyuka; nnatuula nzekka olw’omukono gwo: kubanga wanjjuzaamu obusungu. Lwaki obulumi bwange butaggwaawo, n’ekiwundu kyange ekitawonyezeka, ekigaana okuwona? Ojja okubeera ddala gye ndi ng’omulimba, era ng’amazzi agawuma? 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 teyasanyuka, nga bwe baakola abatuuze ba Sodomu ne Misiri mu Okubikkulirwa essuula ey’ekkumi n’emu, ku kufa kw’abajulirwa babiri. Obutakusanyuka kwe kukaaba. Okukaaba kwa Belteshazzar kulaga okukaaba okukwatagana n’okufa kw’abajulirwa babiri. Nga 18 Jjulayi 2020 ne nga 3 Novemba 2020, abajulirwa babiri ab’ensingo ya Baprotestanti ey’amazima n’ensingo za Republican ez’ensolo ey’ensi baattibwa mu nguudo za Sodomu ne Misiri, era we baamubambira ku musalaba Mukama waffe. Bwe baamubamba ku musalaba Mukama waffe, abayigirizwa be ne batandika okukaaba. Abo bajulirwa babiri baalabikibwa mu Okubikkulirwa essuula ey’ekkumi n’emu nga Musa ne Eriya.

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.

Waliwo emirundi etaano mu Ebyawandiikibwa mwe Kristo ayogerwako nga Mikaeri, emisatu mu kitabo kya Danyeri, emu mu kitabo kya Yuda, n’endala mu kitabo ky’Okubikkulirwa. Mu essuula ey’ekkumi, gye tulyoogerako kaakano, Mikaeri ajjukiddwa emirundi ebiri, mu olunyiriri olw’ekkumi n’asatu n’olw’amakumi abiri mu emu, era nate mu essuula eya kkumi na bbiri, olunyiriri olusooka. Amanyikiddwa mu Okubikkulirwa essuula eya kkumi na bbiri, olunyiriri olw’omusanvu. Mu Yuda, Mikaeri amanyikiddwa nga ye azuukiza Musa, era mu Okubikkulirwa essuula eya kkumi n’emu, Musa ye omu ku bajulizi abafi abali mu luguudo.

> 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.

> Noolwekyo njagala okubajjukiza, newakubadde mwali mumanyi kino dda, nti Mukama bwe yalokola abantu ng’abaggye mu nsi eya Misiri, oluvannyuma n’azikiriza abatakkiriza. N’abamalayika abatakuuma obutuuze bwabwe obwasooka, naye ne bava mu kifo kyabwe, yabasibira mu minyoolo egy’emirembe gyonna wansi w’ekizikiza okutuusa ku musango gw’olunaku olukulu. Era Soodomu ne Gomola, n’ebibuga ebiriranye nabo mu ngeri y’emu, bwe beewaayo mu bwenzi ne bagoberera emmubiri ogw’enjawulo, bateekeddwa ng’eky’okulabirako, nga babona okubonerezebwa kw’omuliro ogutaggwaawo. Mu ngeri y’emu era bano abaloota eby’obugwagwa, bawonona omubiri, badegga obwami, ne bevuma ebitibwa. Naye Mikaeri, malayika omukulu, bwe yawangayo ne Setaani nga bawakanira ku mubiri gwa Musa, teyasoosooma kumuleetera musango ogw’ebivume, naye n’agamba nti, Mukama akukangavule. 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 kitabo kya Yuda, mu mulamwa gwa Sowodomu ne Misiri byombi, ebiyimira ekibuga ekikulu mwe Musa ne Eriya battibwa mu Okubikkulirwa essuula kkumi n’emu, Kristo, ng’akiikiriddwa Mikaeri, azuukiza omubiri gwa Musa. Musa ne Eriya baali bafudde okumala ennaku ssatu n’ekitundu ez’efaananyi mu Okubikkulirwa essuula kkumi n’emu, era ennaku ez’okukaaba kwa Belteshazzar ziggwaawo Mikaeri bw’akka okuva mu ggulu. Olunyiriri ku lunyiriri, Danyeri essuula ekkumi, ennyiriri emu okutuuka ku nnya, biraga ekiseera ky’okukaaba ekiggwaawo abajulirwa ababiri bwe bazuukizibwa Mikaeri.

We shall continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “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.

> Kitaffe yalonda Musa ne Eriya okubeera ababaka be eri Kristo, era bamugulumize n’ekitangaala ky’eggulu, era boogere naye ku bubonaabona obwali bujja okumutuukako, kubanga baabeeranga ku nsi nga bantu; baalabye ennaku n’okubonaabona okw’abantu, era baasobola okusaasira n’okutegeera okugezesebwa kwa Yesu mu bulamu bwe obw’oku nsi. Eriya, mu kifo kye ng’annabbi eri Isirayiri, yali akiikirira Kristo, era omulimu gwe, mu ngeri entono, gwali gufaanana n’ogwa Omulokozi. Ate Musa, ng’omukulembeze wa Isirayiri, yali ayimiridde mu kifo kya Kristo, nga ayogeragana naye era ng’agoberera by’amulagira; noolwekyo, bano bombi, ku bo bonna abaakuŋaana okwetooloola entebe ya Katonda, be baasinga okusaanira okuweereza Omwana wa Katonda.

> “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.

> Bwe Musa, ng’asunguwaliddwa olw’obutakkiriza bw’abaana ba Isirayiri, yakuba lwazi mu busungu n’abawa amazzi ge baali basabye, n’atwalira yekka ekitiibwa; kubanga ebirowoozo bye byali bizzikiddwa nnyo obutamwebaza n’obujeemu bwa Isirayiri, n’yalemwa okuwa Katonda ekitiibwa n’okutukuza erinnya lye mu kukola ekikolwa kye yali amulagidde okukola. Kyali mu nteekateeka ya Ayinzabyonna okuleeta emirundi mingi abaana ba Isirayiri mu mbeera ezikaluubirirwa nnyo, era awo, mu kweetaaga kwabwe okungi, okubabununula n’obuyinza bwe, balyoke bamanye okufaayo kwe okwenjawulo eri bo, batukuze erinnya lye. Naye Musa, ng’agoberera eby’emitima gye eby’obutonde, n’awegulira ye ekitiibwa ekyaali kya Katonda, n’agwa wansi w’obuyinza bwa Setaani, n’yagaanyizibwa okuyingira mu nsi eyasuubizibwa. Singa Musa yanywerera, Mukama andimutuusizza mu nsi eyasuubizibwa, era oluvannyuma andimuttwala mu ggulu nga talabye kufa.

> “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.

> Nga bwe kyali, Musa yayitamu mu kufa, naye Omwana wa Katonda n’akka okuva mu ggulu n’amuzuukiza nga omubiri gwe gutannaba kubola. Newankubadde Sitaani yawakanira ne Mikaeri olw’omubiri gwa Musa, n’ategeeza nti gumugwanira, teyasobola kuwanguza Omwana wa Katonda, ate Musa, ng’alina omubiri ogw’ekitiibwa ogwazuukiziddwa, yatwalibwa mu mbuga z’eggulu, era kaakano yali omu ku babiri abassaamiddwa ekitiibwa, abaalagirwa Kitaawe w’Omwana wa Katonda okumuweereza.

> “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.

> Olw’okukkiriza otulo okubawangula nnyo, abayigirizwa baali bafiiriddwa emboozi eyali wakati w’ab’amalaika ab’omu ggulu n’Omununulizi eyagulumizibwa. Naye bwe baazuukuka mangu nga bava mu tulo tw’amaanyi nnyo, ne balaba oluboneke olw’ekitiibwa ennyo mu maaso gaabwe, ne bajjula essanyu ery’amaanyi n’okutya okw’ekitiibwa. Bwe balaba endabika eyaka ey’Omwami waabwe omwagalwa, ne bateekwa okubikka amaaso gaabwe n’emikono gyabwe, kubanga tebasobola mu ngeri endala kugumiikiriza ekitiibwa ekitali kya kwogerebwako ekimwambaza, era nga kimurika ekitangaala ng’ery’enjuba. Mu kaseera katono abayigirizwa ne balaba Omwami waabwe agulumiziddwa era ayimusiddwa mu maaso gaabwe, era nga aweebwa ekitiibwa n’abo abakaakaanya be baategeera nti be baagalwa nnyo Katonda. Omwoyo gw’Obunnabbi, Volume 2, 329, 330.

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