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

Bhuku ra Danieri - Nomboro Imwe-Zana neMakumi Mashanu neNomwe

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

විශ්ලේෂණය කිරීම: දානියෙල්ගේ පොතෙහි කයිරස් පිළිබඳ අනාවැකිමය සංකේතවාදය

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.

Muvesi rokutanga rechitsauko chegumi, tinoziviswa kuti wakanga uri gore rechitatu raKoreshi; asi muchitsauko chokutanga, tinoziviswa kuti Dhanyeri akangorarama chete, kana kuti akaramba aripo, kusvikira pagore rokutanga raKoreshi.

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

> Ndipo Danieli akaenderera kuvapo kusvikira pagore rokutanga ramambo Koreshi. Danieli 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.

Kwa muda wa miaka miwili Koreshi alikuwa kwa hakika ametawala pamoja na Dario, Mmedi; hivyo basi huo ulikuwa mwaka wake wa tatu, lakini pia ulikuwa mwaka wake wa kwanza.

> 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.

> Negore rechitatu chokutonga kwaKoreshi mambo wePeresia, chinhu chakazarurirwa kuna Dhanieri, ainzi Bheriteshazari; uye chinhu ichocho chakanga chiri chechokwadi, asi nguva yakatarwa yakanga iri refu; uye akanzwisisa chinhu ichocho, akava nokunzwisisa kwechiratidzo. Dhanieri 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.”

Koumbukila, Kuroosi watanjikwa mu mmoni zya lutaanzi nu lwa kumalila zya Danyeli. Cipati ca kutaanzya ca Danyeli, mbuli mbo cakajatisyigwa kale mu maatikulo aa kumbele, ciminina mungelo wa kutaanzi wa Chiyubunuzyo cipati ca kkumi aci buna. Mungelo wa kutaanzi naa talikubwenezyegwa mu buprofeti, ulina mizeezo yoonse ya buprofeti ya bangelo boonse botatwe ba Chiyubunuzyo 14. Maanu otatwe aa makani mabotu atamani amininidwe mu mungelo wa kutaanzi, ngu aya: “mwamuya Leza,” “mupa bulemu kuli Nguwe,” nkaambo “ii-awa lya lubeta Lwake lyasika.”

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.

Nokuti Danieli na majele watatu “wakamwogopa Mungu,” walichagua kukataa chakula cha Babeli, na kubaki walaji wa mboga. Katika jaribio la kuona lililofuata, Danieli na wale majele watatu “wakamtukuza Mungu” katika mwonekano wao wenye afya njema kwa kulinganisha na wale waliokula chakula cha Babeli. Baada ya miaka mitatu, “saa ya hukumu” ilifika wakati Nebukadneza alipowajaribu na kuwaona kuwa na hekima mara kumi zaidi kuliko wenye hekima wote wa Babeli.

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.

Matanho matatu eevhangeri isingaperi anomirirwawo muchitsauko chokupedzisira chaDhanieri senzira iyo kuwedzera kwezivo kunonatsa, kunoita kuti vachene, uye kunoedza avo vanobatwa nemhosva pamusoro pechiedza chinosunungurwa panguva yokupedzisira. Muchitsauko chokutanga chaDhanieri, sezvakangoitawo muchokupedzisira, matanho matatu engirozi yokutanga, iyo inosanganisira ngirozi dzose nhatu, anozivikanwa. Nokuti chitsauko chokutanga chiri evhangeri isingaperi yengirozi yokutanga, chitsauko chechipiri chaDhanieri chinomiririra ngirozi yechipiri yaZvakazarurwa 14, apo muedzo womufananidzo wechikara kana mufananidzo waKristu unomiririrwa, sezvazvakanga zvakaita pamuedzo wechipiri mumatanho matatu echitsauko chokutanga.

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.

Nokuti zvitsauko zvekutanga nezvechipiri zvaDanieri zvichimiririra ngirozi yokutanga neyechipiri yaZvakazarurwa gumi nechina, chitsauko chechitatu nomuedzo paBani reDura zvinomirira shoko rengirozi yechitatu, pamwe chete neyambiro yaro yokuti varege kugamuchira chiratidzo chechikara. Muchitsauko chokutanga chaDanieri, gore rokutanga raKoreshi rinotaurwa, uye muchitsauko chegumi, icho chiri chiratidzo chokupedzisira chaDanieri, Koreshi anomiririrwa negore rake rechitatu; asi tinoziva kuti gore rechitatu iro igore rake rokutanga, nokuti Danieri akangopfuurira kusvikira pagore rokutanga raKoreshi.

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.

Na hiyo Koresi ni ishara ya mwaka wa kwanza unaojumuisha miaka mitatu. Yeye ni ishara ya ujumbe wa malaika wa kwanza. Mwaka wa kwanza wa Koresi umetajwa katika aya ya mwisho ya njozi ya kwanza ya Danieli, kisha tena katika aya ya kwanza ya njozi ya mwisho ya Danieli. Ni muhimu kutambua ishara ya kinabii ya Koresi, nasi kwanza tunatambua kwamba anawakilisha ujumbe wa malaika wa kwanza. Hili linaweza kuthibitishwa kiunabii kwa ukweli kwamba Danieli anautaja mwaka wake wa tatu kuwa wa kwanza wake, lakini lililo la muhimu zaidi ni kwamba jambo hilo linatambulishwa kwa amri ya kwanza aliyoitangaza.

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.

Kurwisana kwakanga kuchiitwa naGabrieri nemadzimambo ePeresia muchitsauko chegumi, kwakanga kuri pamusoro pokusvitsa Koresi panzvimbo yokuti aite zvizere uye azivise wokutanga pamitemo mitatu, yaizobvumira vaJudha kudzoka nokuvakazve Jerusarema netemberi. Murayiro wechitatu waizoratidza kutanga kwechiporofita chamakore zviuru zviviri namazana matatu, chakaguma apo mutumwa wechitatu akasvika musi wa22 Gumiguru, 1844. Murayiro wechitatu waimiririra mutumwa wechitatu, uye naizvozvo murayiro wokutanga waKoresi waimiririra kusvika kwomutumwa wokutanga muna 1798. Koresi anomiririra mutumwa wokutanga, uye nechikonzero ichi, mubhuku raDhanieri gore rake rokutanga raimiririra makore matatu.

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.

Naizvozvo Koresi anomirira “nguva yokupedzisira,” nokuti panguva iyo mutumwa wokutanga (Koresi) akasvika muna 1798, “nguva yokupedzisira” yakasvika, uye bhuku raDhanieri rakazarurwa. Zita rokuti Koresi rinotendwa kuti rakabva kushoko rechiPezhiya chekare rinonzi “Kūruš,” rinoreva “zuva,” rakabatanidzwa neshoko rechiEramu rokuti “kursh,” rinoreva “chigaro choushe,” zvichiratidza kubatana nesimba roumambo kana ushe. Isaya anobatawo hunhu uhwu hwaKoresi.

> 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.

> Anoti pamusoro paKoreshi achiti, Ndiye mufudzi wangu, uye achazadzisa zvose zvinondifadza; kunyange achiti kuJerusarema, Richavakwa; uye kutemberi, Nheyo yako ichateyiwa. Zvanzi naJehovha kumuzodzwa wake, kuna Koreshi, wandakabata ruoko rwake rworudyi, kuti akunde ndudzi pamberi pake; uye ndichasunungura zviuno zvamadzimambo, kuti masuo ane mapapiro maviri azarurwe pamberi pake; uye masuo haangazovharwi; ndichakutungamirira mberi kwako, uye ndicharuramisa nzvimbo dzakakombama; ndichaputsa-putsa masuo endarira, uye ndichagura-gura zvipfigiso zvesimbi; uye ndichakupa pfuma dzerima, neupfumi hwakavanzwa hwenzvimbo dzakavanda, kuti uzive kuti ini, Jehovha, anokudana nezita rako, ndini Mwari waIsraeri. Nokuda kwaJakobho muranda wangu, naIsraeri musanangurwa wangu, ndakakudana nezita rako; ndakakupa zita rokuremekedza, kunyange usina kundiziva. Ndini Jehovha, uye hakuna mumwe; kunze kwangu hakuna Mwari; ndakakusunga simba, kunyange usina kundiziva; kuti vazive kubva kumabvazuva ezuva, nokumadokero, kuti hakuna mumwe kunze kwangu. Ndini Jehovha, uye hakuna mumwe. Isaya 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.

Koreshi aimiririra Kristu, nokuti aiva “muzodziwa” waIshe uye akadaniwa kuti “mufudzi” waMwari, anovaka Jerusalema uye anoisa hwaro hwetembere. Ndiye anobatanidzwa nokuzarurwa kwamasuo akanga akavharwa, saKristu ari Iye anozarura uye hakuna munhu anovhara, uye anovhara uye hakuna munhu anozarura. Uye Koreshi anopiwa “pfuma dzorima, noupfumi hwakavanzika hwenzvimbo dzepakavanda.” Koreshi anozadzisa zviratidzo zvakati wandei pamutsetse wemasangano okuvandudza zvinhu.

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.

Anatambua wakati wa mwisho, malaika wa kwanza anapowasili, wakati kitabu cha Danieli kinapofunguliwa muhuri na hapo ndipo maarifa huongezeka yatokanayo na “hazina za giza, na mali zilizofichwa za mahali pa siri.” Hizo “hazina za giza, na mali zilizofichwa za mahali pa siri,” ndizo zinazounda “msingi” unao“jengwa,” na “hekalu,” litakalowekwa “msingi”. Kristo, ambaye alifananishwa kwa Koreshi, ndiye “mpakwa mafuta” wa Bwana, kama Kristo alivyopakwa mafuta katika ubatizo Wake. Kwa hiyo Koreshi si kuwasili kwa malaika wa kwanza tu, bali pia ndiye malaika wa pili anayemwezesha malaika wa kwanza anaposhuka, kama Roho Mtakatifu alivyoshuka Kristo alipotiwa mafuta. Tarehe 22 Oktoba, 1844 Kristo alifungua mlango au “lango” la kuingia Patakatifu pa Patakatifu, ambalo lilikuwa lango lililofungwa. Koreshi pia anaashiria kuwasili kwa malaika wa tatu.

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.

Koreshi ndiye malaika wa kwanza, na malaika wa kwanza anazo elementi zote za malaika wote watatu. Koreshi ni wakati wa mwisho katika mwaka 1798, wakati malaika wa kwanza alipowasili. Koreshi anawakilisha tarehe 11 Agosti, 1840, wakati ujumbe wa malaika wa kwanza ulipowezeshwa (kupakwa mafuta). Anawakilisha kazi ya kuweka misingi, kama inavyowakilishwa na kutolewa kwa chati ya 1843 mwezi Mei 1842. Anawakilisha ujenzi wa hekalu, kwa kuwa makundi mawili yalitenganishwa katika kukatishwa tamaa kwa kwanza tarehe 19 Aprili, 1844, na anawakilisha utengano wa pili katika kukatishwa tamaa kukuu kwa tarehe 22 Oktoba, 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.

Zviratidzo zvose zverwendo zvesangano rokumutsiridza raMillerite zvakafanofananidzirwa naKoreshi; naizvozvo zviratidzo izvozvo zverwendo zviriwo kufananidzira zviratidzo zverwendo zvesangano ravane zviuru zana namakumi mana nezvina. Sangano raMillerite rakatungamirirwa nezviratidzo izvo Kristu akataura kuti zvaizotangira nhoroondo yevaMillerite.

> “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.

> “Unabii hauonyeshi tu namna na kusudi la kuja kwa Kristo, bali pia huweka mbele ishara ambazo kwa hizo wanadamu watatambua wakati ambapo kuja huko kumekaribia. Yesu alisema: ‘Kutakuwapo ishara katika jua, na katika mwezi, na katika nyota.’ Luka 21:25. ‘Jua litatiwa giza, na mwezi hautatoa mwanga wake, na nyota za mbinguni zitaanguka, na nguvu zilizo mbinguni zitatikisika. Ndipo watakapomwona Mwana wa Adamu akija katika mawingu kwa nguvu nyingi na utukufu.’ Marko 13:24–26. Mfunuaji anaieleza hivi ishara ya kwanza itakayotangulia ujio wa pili: ‘Pakawa na tetemeko kubwa la nchi; jua likawa jeusi kama gunia la manyoya, na mwezi wote ukawa kama damu.’ Ufunuo 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.

> “Zviratidzo izvi zvakaonekwa zana remakore rechigumi nepfumbamwe risati ratanga. Mukuzadzikiswa kwechiporofita ichi kwakaitika, mugore ra1755, kudengenyeka kwenyika kunotyisa kupfuura kwose kwakambonyorwa.” 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.

Zviratidzo zvakazivisa Kuuya kweChipiri zvakatanga nguva pfupi gore ra1798 risati rasvika, muna 1755. Gore ra1798 ndiro raiva kuguma kwekutapwa kwaIsraeri womweya muBhabhironi romweya, uko Sister White anodzidzisa kuti kwakafananidzirwa nokutapwa chaiko kwaIsraeri chaiye muBhabhironi chairo, uko kwakaguma pakupera kwamakore makumi manomwe okutapwa, apo Koreshi akapinda napamasuo akanga akazaruka akatora Bhabhironi, akauraya Bherishazari.

> “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.

> “අද දෙවියන්වහන්සේගේ සභාව නැතිවී ගිය මනුෂ්‍ය වර්ගයක ගැළවීම සඳහා වූ දේවීය සැලැස්ම සම්පූර්ණ වීම දක්වා ඉදිරියට ගෙන යාමට නිදහස්ව ඇත. බොහෝ ශතවර්ෂ ගණනාවක් පුරා දෙවියන්වහන්සේගේ ජනතාව ඔවුන්ගේ නිදහස්කම් සීමා කරනු ලැබීමෙන් දුක්විඳිති. ශුභාරංචිය එහි පවිත්‍රත්වය තුළ ප්‍රකාශ කිරීම තහනම් කරනු ලැබීය, මිනිසුන්ගේ නියෝගවලට අකීකරු වීමට දෛර්ය කළ අය මත ඉතාමත් දරුණු දඬුවම් පැනවනු ලැබීය. එහි ප්‍රතිඵලයක් ලෙස, ස්වාමින්වහන්සේගේ මහත් නෛතික ද්‍රාක්ෂා වත්ත සම්පූර්ණයෙන්ම පාහේ අක්‍රියව පැවතුණි. ජනතාව දෙවියන්වහන්සේගේ වචනයේ ආලෝකයෙන් වංචිත කරනු ලැබූහ. වැරදි සහ අන්ධශ්‍රද්ධාවේ අන්ධකාරය සැබෑ ආගම පිළිබඳ දැනුම මකා දැමීමට තර්ජනය කළේය. මේ අනුකම්පා විරහිත පීඩනයේ දිගු කාලය පුරා, පොළොව මත වූ දෙවියන්වහන්සේගේ සභාව, වහල්භාවයේ කාලයේ බබිලෝනියේ වහල්ව තබනු ලැබූ ඉශ්‍රායෙල් සෙනඟ මෙන්ම සැබැවින්ම බන්ධනයෙහි සිටියාය.” 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.

Kupera kwemakore makumi manomwe muBhabhironi kwaimiririra 1798, uye kwakanga kune zviratidzo zvakaitangira 1798, izvo zvakazivisa kuti kudzoka kwaKristu kwakanga kwava pedyo.

> “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.

> “Kuja kwa jeshi la Koreshi mbele ya kuta za Babeli kulikuwa kwa Wayahudi ishara kwamba ukombozi wao kutoka utumwani ulikuwa unakaribia. Zaidi ya karne moja kabla ya kuzaliwa kwa Koreshi, Uvuvio ulikuwa umemtaja kwa jina, na ulikuwa umesababisha kumbukumbu kufanywa ya kazi halisi ambayo angeifanya katika kuuteka mji wa Babeli bila kutambuliwa, na katika kuandaa njia kwa ajili ya kuachiwa huru kwa wana wa utumwa.” 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.

Cyrus wakafananidzirawo zviratidzo zvakatangira 1798. Vanyori venhoroondo vanonyanya kusava pachena pamusoro poutongi hwaDariusi naCyrus, asi Shoko raMwari rakajeka. Hushe hweMedhia nePeresia hwakatevera Hushe hweBhabhironi, uye mambo wokutanga weMedhia nePeresia akanga ari Dariusi, kunyange zvakadaro aiva muzukuru wake Cyrus akanga ari mukuru wehondo akakunda Bhabhironi, pausiku hwekupembera kokupedzisira kwaBelshazari. Cyrus naDariusi vose vari vaviri vanofananidzira nguva yokupera kwokutapwa kwamakore makumi manomwe, uko kunomirira nguva yokupedzisira muna 1798, uye uko kunofananidzirawo nguva yokupedzisira muna 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.

Nguva yokupedzisira munhoroondo yaMosesi yakaratidzirwa nokuberekwa kwaAroni naMosesi, vakaparadzana namakore matatu. Nhoroondo iyoyo yakafananidzira zvakakwana zvikuru nhoroondo yaKristu, uye nguva yokupedzisira munhoroondo iyoyo yakaratidzirwa nokuberekwa kwaJohane, uye mwedzi mitanhatu gare gare kuberekwa kwomuzukuru wake Jesu. Nguva yokupedzisira ine zviratidzo zviviri zvenzira, uye Dario naKoreshi vose vanoratidza kuguma kwokutapwa kwamakore makumi manomwe, uko kwakafananidzira kuguma kwokutapwa kwamakore chiuru chimwe namazana maviri namakumi matanhatu. Ronda runouraya rwechikara chepapa muna 1798, rwakateverwa gore rakatevera norufu rwouyo akanga akatasva pamusoro pechikara ichocho uye achichitonga. Muna 1989 Reagan naBush wokutanga, vose vaiva vatungamiri venyika.

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.

Koreshi anoratidza zviratidzo zvinozivisa kuswedera kwenguva yokuguma, uye anoratidzawo nguva yokuguma yacho. Anoratidza kuwanda kwezivo, nekusimbiswa kweshoko rokutanga apo mutumwa anoburuka, uye anoratidzawo basa rinobva razotorwa mukuvaka nheyo, iro basa rokuvaka temberi, pamwe nokusvika kwengirozi yechitatu apo Nhume yeSungano inongoerekana yauya kutemberi Yake.

> 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.

> Mugore rechitatu raKoreshi mambo wePezhiya, shoko rakazarurirwa Dhanieri, ainzi Bheriteshazari; uye shoko racho rakanga riri rechokwadi, asi nguva yakatarwa yakanga iri refu; akarinzwisisa shoko racho, akava nokunzwisisa kwechiratidzo. Mumazuva iwayo ini Dhanieri ndakanga ndichichema vhiki nhatu dzakazara. Handina kudya chingwa chinofadza, uye nyama kana waini hazvina kupinda mumuromo mangu, uye handina kuzora mafuta pamuviri wangu zvachose, kusvikira vhiki nhatu dzakazara dzapera. Zvino pazuva ramakumi maviri namana romwedzi wokutanga, ndiri parutivi porwizi rukuru, runonzi Hidekeri. Dhanieri 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.

Zvifananidzo zvaKoreshi naBheriteshazari zvinomiririra nhoroondo yechiporofita yakatarwa mumazuva okupedzisira. Chiratidzo chaBheriteshazari chinotizivisa kuti vanhu vari kumiririrwa ndivo zana nemakumi mana nezvina ezviuru, vari rudzi rwokupedzisira rwevanhu vesungano. Vanoiswa munhoroondo yechiporofita inomiririrwa naKoreshi, iyo inomiririra nhoroondo yakatangira 1798, na1989, naGunyana 11, 2001, nokuti Koreshi anomiririra zviratidzo zvose izvozvo zvenzira. Anomiririrawo kuodzwa mwoyo kwaChikunguru 18, 2020, uye kunyange mutemo weSvondo uri kuuya nokukurumidza muUnited States. Kiyi yokuziva panomiswa nechaporofita chiratidzo chokupedzisira chaDhanieri inozivikanwa nezvinozivikanwa naDhanieri.

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”.

Mundime rokutanga, Danieri (Bheteshazari) anonzwisisa zvose zviri zviviri “chinhu” uye “chiratidzo.” “Chinhu” ichi ndiro shoko rechiHebheru rinoti “dabar,” rinoreva kuti “shoko,” uye rinoshandiswa naGabrieri kumirira chiratidzo che “chazon” chemakore zviuru zviviri namazana mashanu namakumi maviri (“nguva nomwe”). “Chiratidzo” chiri mundime rokutanga, chinonzwisiswa naDanieri, ndicho chiratidzo che “mareh” chemakore zviuru zviviri namazana matatu. Vanhu vesungano vaMwari vemazuva okupedzisira havana kunzwisisa “nguva nomwe” panguva yokuguma muna 1989. Havana kunzwisisa “nguva nomwe” kusvikira pashure paGunyana 11, 2001; naizvozvo Danieri anofanira kuva munguva yesangano rokushandurwa kwechiporofita rinomiririrwa naKoreshi pashure paGunyana 11, 2001, nokuti Danieri, achimiririra sangano rokupedzisira rechiporofita, anonzwisisa zvose zviri zviviri “chinhu” uye “chiratidzo.”

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.

Dhanieri anozivikanwa seari munguva yemazuva makumi maviri nerimwe yokuchema. “Mumazuva iwayo” okuchema Dhanieri akasvika pakunzwisisa “chinhu,” uye akavawo nokunzwisisa kwe“chiratidzo.” Chokwadi chakamiririrwa ne“chinhu” chakazarurirwa Dhanieri mumazuva okuchema. Vanhu vaMwari vanomiririrwa se“vari kuchema” mumitsetse yokuvandudzwa nguva pfupi isati yasvika Mhere dzousiku. Kuchema uku kunomiririrwa naMarita naMaria vachichema pamusoro paRazaro, nguva pfupi isati yasvika Kupinda kwoUkuru. Kwakaratidzwa nokuora mwoyo kwakatevera kuodzwa mwoyo kwokutanga munhoroondo yavaMillerite sezvakaratidzwa naJeremia.

> 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.

> Mashoko enyu akawanikwa, ndikadya iwo; uye shoko renyu rakava kwandiri mufaro nokupembera kwemoyo wangu; nokuti ndinodanwa nezita renyu, imi Jehovha Mwari wehondo. Handina kugara paungano yavaseki, kana kufara; ndakagara ndiri ndoga nokuda kweruoko rwenyu; nokuti makandizadza nokutsamwa. Kurwadziwa kwangu kunogarirei nokusingaperi, neronda rangu risingarapiki, rinoramba kuporeswa? Muchava kwandiri zvachose somunyengeri, nemvura dzinopera here? Jeremia 15:16–18.

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

Jeremia haana “kufara,” sezvakaitwa navagari veSodhoma neIjipiti muna Zvakazarurwa chitsauko chegumi nerimwe, parufu rwezvapupu zviviri. “Kusafara” kunoreva kuchema. Kuchema kwaBheteri-shazari kunoratidza kuchema kunobatanidzwa norufu rwezvapupu zviviri. Musi wa18 Chikunguru 2020, uye musi wa3 Mbudzi 2020, zvapupu zviviri zvenyanga yechiPurotesitendi yechokwadi nenyanga dzeRepublican dzechikara chepanyika zvakaurayiwa mumigwagwa yeSodhoma neIjipiti, ukowo Ishe wedu akarovererwawo pamuchinjikwa. Pakarovererwa Ishe wedu pamuchinjikwa, vadzidzi vake vakatanga kuchema. Zvapupu zviviri izvozvo zvakaratidzwa muna Zvakazarurwa chitsauko chegumi nerimwe saMozisi naEriya.

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.

மீகேல் என கிறிஸ்துவைச் சுட்டிக்காட்டும் குறிப்பிடல்கள் வேதாகமத்தில் ஐந்து உள்ளன; அவற்றில் மூன்று தானியேல் புத்தகத்திலும், ஒன்று யூதா புத்தகத்திலும், மற்றொன்று வெளிப்படுத்தின விசேஷம் புத்தகத்திலும் உள்ளன. நாம் இப்போது ஆராய்ந்து கொண்டிருக்கும் பத்தாம் அதிகாரத்தில், மீகேல் இரண்டு முறை குறிப்பிடப்படுகிறார்: பதிமூன்றாம் வசனத்திலும் இருபத்தொன்றாம் வசனத்திலும்; பின்னர் பன்னிரண்டாம் அதிகாரம், முதல் வசனத்தில் மீண்டும் குறிப்பிடப்படுகிறார். வெளிப்படுத்தின விசேஷம் பன்னிரண்டாம் அதிகாரம், ஏழாம் வசனத்தில் அவர் அடையாளப்படுத்தப்படுகிறார். யூதாவில், மீகேல் மோசேயை உயிர்த்தெழுப்பியவராக அடையாளப்படுத்தப்படுகிறார்; வெளிப்படுத்தின விசேஷம் பதினொன்றாம் அதிகாரத்தில், அவர் தெருவில் இறந்து கிடக்கும் சாட்சிகளில் ஒருவராக இருக்கிறார்.

> 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.

> Naizvozvo ndichakuitai kuti muyeuke izvi, kunyange makambozviziva, kuti Ishe, vakati vaponesa vanhu kubva munyika yeIjipiti, pashure vakaparadza avo vakanga vasingatendi. Nevatumwa vasina kuchengeta nzvimbo yavo yokutanga, asi vakasiya ugaro hwavo vamene, akavachengetera mumaketani asingaperi pasi perima kusvikira pakutongwa kwezuva guru. Sezvakaitawo Sodhoma neGomora, nemaguta akaapoteredza nenzira imwecheteyo, vachizvipa kuupombwe uye vachitevera nyama isingazivikanwi, zvakaiswa pachena somuenzaniso, zvichitambudzika nokutsiva kwemoto usingaperi. Saizvozvowo ava varoti vane tsvina vanosvibisa nyama, vanozvidza ushe, uye vanotaura zvakaipa pamusoro pevakuru. Asi Mikaeri mutumwa mukuru, paakakakavadzana nadhiabhori achipikisana naye pamusoro pomuviri waMozisi, haana kushinga kumupomera mhosva yokumutuka, asi akati, Ishe ngaakutsiure. Judha 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.

Mubhuku raJudha, muchirehwa nezveSodhomu neIjipiti zvose, zvinomirira guta guru umo Mozisi naEria vanourayiwa muna Zvakazarurwa chitsauko chegumi nerimwe; Kristu, anomiririrwa naMikaeri, anomutsa muviri waMozisi. Mozisi naEria vakanga vafa kwemazuva matatu nehafu okufananidzira muna Zvakazarurwa chitsauko chegumi nerimwe, uye mazuva okuchema kwaBheriteshazari anopera apo Mikaeri anoburuka achibva kudenga. Mutsetse pamusoro pomutsetse, Danieri chitsauko chegumi ndima yokutanga kusvikira yechina, zviri kuzivisa nguva yokuchema inoguma apo zvapupu zviviri zvinomutswa naMikaeri.

We shall continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “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.

> “Baba vakasarudza Mozisi naEria kuti vave nhume dzavo kuna Kristu, nokumukudza nechiedza cheDenga, uye kuti vataurirane naye pamusoro pokutambudzika kwake kwaizouya, nokuti vakanga vagara panyika savanhu; vakanga vakasangana nokusuwa nokutambudzika kwavanhu, uye vaigona kunzwira tsitsi muedzo waJesu muupenyu hwake hwapanyika. Eria, pachinzvimbo chake somuporofita kuna Israeri, akanga amiririra Kristu, uye basa rake rakanga rakafanana, pane chimwe chiyero, neromuponesi. Uye Mozisi, somutungamiri waIsraeri, akanga akamira panzvimbo yaKristu, achitaurirana naye uye achitevera mirayiridzo yake; naizvozvo, vaviri ava, pakati pamapoka ose akanga akaungana akapoteredza chigaro choushe chaMwari, ndivo vakanga vakanyatsokodzera kushumira Mwanakomana waMwari.”

> “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.

> “Mosisi, akatsamwira kusatenda kwa ana a Israyeli, pamene anamenya thanthwe mwaukali ndi kuwapatsa madzi amene anali kuwapempha, anadzitengera ulemerero kwa iyemwini; pakuti maganizo ake anadzazidwa kwambiri ndi kusayamika ndi kupanduka kwa Israyeli kotero kuti analephera kulemekeza Mulungu ndi kukulitsa dzina lake, pochita chimene Iye anam’lamula kuchita. Chinali cholinga cha Wamphamvuyonse kubweretsa ana a Israyeli kaŵirikaŵiri m’malo ovuta, ndiyeno, pa kusowa kwawo kwakukulu, kuwalanditsa ndi mphamvu yake, kuti azindikire chisamaliro chake chapadera pa iwo, ndi kulemekeza dzina lake. Koma Mosisi, povomera zilakolako zachibadwidwe za mtima wake, anadzitengera yekha ulemu woyenera Mulungu, nagwa pansi pa mphamvu ya Satana, ndipo analetsedwa kulowa m’dziko lolonjezedwa. Akanakhalabe wokhazikika, Ambuye akanamufikitsa ku dziko lolonjezedwa, ndipo pambuyo pake akanamusandutsa kupita Kumwamba asanaone imfa.”

> “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.

> “Zvakaitika ndezvekuti, Mozisi akapfuura nomurufu, asi Mwanakomana waMwari akaburuka kubva Kudenga akamumutsa muviri wake usati waona kuora. Kunyange zvazvo Satani akakakavadzana naMikaeri pamusoro pomuviri waMozisi, uye akauti ihwo hwake hwaakanga akafanira kubata, haana kukwanisa kukunda Mwanakomana waMwari; uye Mozisi, ane muviri wakanga wamutswa nokukudzwa, akatakurwa kuenda kumatare eKudenga, uye zvino akanga ava mumwe wevaviri vanokudzwa, vakatumwa naBaba kuti vagare vachishandira Mwanakomana wavo.”

> “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.

> “ඔවුන් නින්දට එතරම් අධීන වීමට තමන්ටම ඉඩ දුන් බැවින්, ස්වර්ගීය දූතයන් සහ මහිමයට පත් කළ මිදුම්කරුවා අතර වූ සංවාදය ගෝලයෝ අහිමි කරගත්හ. එහෙත්, ඔවුන් හදිසියේ ගැඹුරු නින්දෙන් අවදි වී, තමන් ඉදිරියෙහි ඇති උතුම් දර්ශනය දැකින විට, ඔව්හු ආනන්දයෙන් හා භක්තිභීතියෙන් පිරෙති. තමන්ගේ ප්‍රේමවන්ත ස්වාමියාගේ දීප්තිමත් ස්වරූපය දෙස ඔවුන් බලා සිටින කල, ඔහුගේ පුද්ගලත්වය ආවරණය කරන, සූර්යයාගේ කිරණ මෙන් ආලෝක රශ්මීන් විහිදුවන, වචනෙන් කියා නොහැකි එම මහිමය වෙනත් ආකාරයකින් දරාගත නොහැකි බැවින්, තමන්ගේ අත්වලින් තමන්ගේ ඇස් ආවරණය කිරීමට ඔවුන්ට සිදුවිය. කෙටි කලක් පමණක් ගෝලයෝ තමන්ගේ ඇස් ඉදිරියෙහි තම ස්වාමියා මහිමයට පත්කළ, උසස් කරනු ලැබූ අයුරු දකිති; තවද, දෙවියන්වහන්සේගේ ප්‍රියතමයන් බව ඔවුන් හඳුනාගන්නා, දීප්තිමත් සත්ත්වයන් විසින් ඔහු ගෞරවයට පත්කරනු ලබන බවත් දකිති.” The Spirit of Prophecy, volume 2, 329, 330.

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