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

Buugga Daanyeel - Boqol iyo Konton iyo Toddoba

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Furfuridda Astaan-maalmeedka Nebinimo ee Ku Saabsan Cyrus ee Kitaabka Daanyeel

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.

Aayadda koowaad ee cutubka tobnaad, waxaa naloo sheegay inay ahayd sannaddii saddexaad ee Kuros; hase yeeshee cutubka koowaad, waxaa naloo sheegay in Daanyeel noolaa oo keliya, ama sii jiray, ilaa sannaddii koowaad ee Kuros.

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

> Oo Daani’eelna wuu sii joogay ilaa sannaddii kowaad ee Boqor Kuros. Daani’eel 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.

Laba sannadood Kuuros wuxuu asal ahaan si wadajir ah ula talinayay Daariyus kii reer Maaday ahaa; sidaas darteed waxay ahayd sannadkiisii saddexaad, hase yeeshee sidoo kale waxay ahayd sannadkiisii kowaad.

> 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.

> Sannaddii saddexaad ee Kuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, kaas oo magiciisa loogu yeedhay Belteshassar; oo wixii la muujiyeyna run bay ahaayeen, laakiinse wakhtigii loo qoondeeyey wuu dheeraa; oo isna wuu gartay wixii la muujiyey, oo araggana wuu fahmay. Daanyeel 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.”

Si sii nebinnimo ah Kuuros waxaa lagu soo bandhigayaa riyooyinkii ugu horreeyey iyo kuwii ugu dambeeyey ee Daanyeel. Daanyeel cutubka kowaad, sida mar hore loogu sheegay qormooyinkii hore, wuxuu matalaa malaa’igta kowaad ee Muujintii cutubka afar iyo tobnaad. Marka malaa’igta kowaad lagu aqoonsado wax sii sheegidda, waxay leedahay dhammaan astaamaha nebinnimo ee saddexda malaa’igood ee Muujintii afar iyo tobnaad. Saddexda tallaabo ee injiilka weligiis ah ee lagu matalay malaa’igta kowaad waa: “Ilaah ka cabsada,” “ammaan siiya,” waayo, “saacaddii xukunkiisu waa timid.”

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.

Maxaa yeelay Daanyeel iyo saddexdii geesi ay “Ilaah ka cabsadeen,” waxay doorteen inay diidaan cunnadii Baabuloon oo ay sii ahaadaan kuwa qudaarta cuna. Imtixaankii muuqaalka ahaa ee xigay, Daanyeel iyo saddexdii geesi waxay “Ilaah ammaaneen” muuqaalkooda caafimaadka qaba, taas oo ka soo horjeedday kuwa cunay cunnadii Baabuloon. Saddex sannadood dabadeed, “saacaddii xukunka” ayaa timid markii Nebukadneesar uu imtixaamay oo uu ogaaday inay toban jeer ka xigmad badnaayeen dhammaan xigmadyahannadii Baabuloon.

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.

Saddexda tallaabo ee injiilka weligiis ah ayaa sidoo kale lagu metelay cutubka ugu dambeeya ee Daanyeel sidii habkii uu korodhka aqoontu ku nadiifinayo, ku caddaynayo, kuna tijaabinayo kuwa lagula xisaabtamayo iftiinka la furay wakhtiga dhammaadka. Cutubka koowaad ee Daanyeel, sida kan ugu dambeeya, waxaa lagu aqoonsaday saddexda tallaabo ee malaa’igta koowaad, taas oo ay ku jiraan saddexda malaa’igood oo dhan. Maadaama cutubka koowaad uu yahay injiilka weligiis ah ee malaa’igta koowaad, cutubka labaad ee Daanyeel wuxuu metelayaa malaa’igta labaad ee Muujintii afar iyo tobnaad, halkaas oo lagu metelay imtixaanka sawirka bahalka ama sawirka Masiixa, sida uu ahaa imtixaankii labaad ee saddexda tallaabo ee cutubka koowaad.

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.

Maaddaama cutubyada kowaad iyo labaad ee Daanyeel ay metelaan malaa’igta kowaad iyo tan labaad ee Muujintii afar iyo tobnaad, cutubka saddexaad iyo imtixaankii bannaanka Duura wuxuu metelaa farriinta malaa’igta saddexaad, oo leh digniinteeda ah inaan la qaadan calaamadda bahalka. Cutubka kowaad ee Daanyeel waxaa lagu xusaa sannaddii kowaad ee Kuuros, cutubka tobnaadna, oo ah riyadii ugu dambaysay ee Daanyeel, Kuuros waxaa lagu soo bandhigaa sannaddiisii saddexaad; hase yeeshee, waxaynu og nahay in sannaddaas saddexaad ay tahay sannaddiisii kowaad, waayo Daanyeel wuxuu sii jiray oo keliya ilaa sannaddii kowaad ee Kuuros.

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.

Sidaas darteed Kuuros waa astaan sannad koowaad ah oo ka kooban saddex sannadood. Isagu waa astaan farriinta malaa’igta koowaad. Sannadka koowaad ee Kuuros waxaa lagu sheegay aayadda ugu dambaysa ee muujintii koowaad ee Daanyeel, dabadeedna mar kale aayadda koowaad ee muujintii ugu dambaysay ee Daanyeel. Waa muhiim in la garto astaanta nebiyadeed ee Kuuros, waxaana marka hore aqoonsanaynaa in uu matalo farriinta malaa’igta koowaad. Tan waxaa nebiyad ahaan lagu ogaan karaa xaqiiqda ah in Daanyeel uu sannadkiisii saddexaad u aqoonsanayo sidii sannadkiisii koowaad; laakiin waxa ka sii muhiimsan, waxaa lagu aqoonsanayaa amarkii ugu horreeyey ee uu ku dhawaaqay.

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.

Halgankii uu Jibriil kula jiray boqorradii Faaris cutubka tobnaad wuxuu ku saabsanaa sidii Kuuros loo gaadhsiin lahaa heerka uu ku fulin lahaa oo uu ku dhawaaqi lahaa kii ugu horreeyey saddexda digreeto, kuwaas oo Yuhuudda u oggolaan lahaa inay soo noqdaan oo ay dib u dhisaan Yeruusaalem iyo macbudka. Digreetadii saddexaad ayaa calaamad u noqon lahayd bilowga wax sii sheegidda laba kun iyo saddex boqol oo sannadood, taas oo dhammaatay markii malaa’igtii saddexaad timid Oktoobar 22, 1844. Digreetadii saddexaad waxay matalaysay malaa’igtii saddexaad, sidaas darteedna digreetadii kowaad ee Kuuros waxay matalaysay imaatinkii malaa’igtii kowaad sannadkii 1798. Kuuros wuxuu matalaa malaa’igtii kowaad, sababtaas aawadeedna, kitaabka Daanyeel sannadkiisii kowaad wuxuu matalayey saddex sannadood.

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.

Sidaas darteed, Kuuros wuxuu metelaa “wakhtiga dhammaadka,” waayo waxay ahayd markii malaa’igtii kowaad (Kuuros) ay timid sannadkii 1798, in “wakhtiga dhammaadka” yimid oo kitaabka Daanyeel la furfuray. Magaca Kuuros waxaa la rumaysan yahay inuu ka soo jeedo eraygii Faarisigii hore ee “Kūruš,” oo macnihiisu yahay “qorrax,” oo lagu daray erayga Ceylaamiga ah ee “kursh,” oo macnihiisu yahay “carshi,” taasoo tilmaamaysa xidhiidh la leh amarka boqornimo ama boqornimada. Ishacyaahna wuxuu si la mid ah uga hadlayaa astaamahan Kuuros.

> 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.

> Kan Kuuros ku saabsan ayaa yidhaahda, Isagu waa adhijirkayga, oo wuxuu wada fulin doonaa wixii aan ku farxo oo dhan; isagoo xataa Yeruusaalem ku leh, Waa lagu dhisi doonaa; macbudkana, Aasaaskaaga waa la dhigi doonaa. Rabbigu wuxuu kanu leeyahay kuwiisa la subkay, Kuuros, kaas oo aan gacantiisa midig qabtay, si aan quruumaha hortiisa ugu hoosaysiiyo; oo waxaan dabcin doonaa dhexda boqorrada, si aan hortiisa ugu furo albaabbada laba-baalka ah; oo albaabbaduna lama xidhi doono; anna hortaada waan tegi doonaa, oo meelaha qalloocanna waan toosin doonaa; albaabbada naxaasta ahna waan jejebin doonaa, oo biraha birta ahna waan kala goyn doonaa; oo waxaan ku siin doonaa khasnadaha mugdiga, iyo maalka qarsoon ee meelaha sirta ah, si aad u ogaato in aniga oo ah Rabbiga, kan magacaaga kuugu yeedha, aan ahay Ilaaha reer binu Israa'iil. Yacquub oo addoonkayga ah aawadiis, iyo Israa'iil oo aan doortay daraaddood, ayaan magacaaga kugu yeedhay; xataa naanays baan kuu bixiyey, in kastoo aadan i aqoon. Anigu waxaan ahay Rabbiga, oo mid kale ma jiro, Ilaah kalena aniga mooyaane ma jiro; waan ku xoogeeyey, in kastoo aadan i aqoon; si ay uga ogaadaan qorrax ka soo bixidda iyo galbeedkaba in aan aniga mooyaane mid kale jirin. Anigu waxaan ahay Rabbiga, oo mid kale ma jiro. Ishacyaah 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.

Quruus wuxuu astaan u ahaa Masiixa, waayo, wuxuu ahaa “kii Rabbigu subkay” oo waxaa loogu yeedhay “adhijirka” Ilaah, kaas oo Yeruusaalem dhisa oo aasaaska macbudka dhiga. Isagu waa kan ku lug leh furitaanka irradaha xiran, sida Masiixu yahay Kan fura oo ninna ma xidho, oo xira oo ninna ma furo. Oo Quruus waxaa la siiyaa “khasnadaha gudcurka iyo maal qarsoon oo meelo sir ah ku jira.” Quruus wuxuu dhammaystiraa dhowr calaamadood oo jidka ku yaal oo ku saabsan xariiqda dhaqdhaqaaqyada dib-u-habaynta.

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.

Wuxuu calaamadiyaa wakhtiga dhammaadka, marka malaa’igtii kowaad timaaddo, marka kitaabkii Daanyeel la furo oo markaasna ay korodho aqoon ka timaadda “khasnadaha gudcurka iyo maalka qarsoon ee meelaha sirta ah.” “Khasnadaha gudcurka iyo maalka qarsoon ee meelaha sirta ah” ayaa ka kooban “aasaaska” la “dhisayo,” iyo “macbudka” la “dhigayo.” Masiixa, oo Kuuros lagu sii astaanqeexay, waa “kii Rabbigu subkay,” sida Masiixa loo subkay markii la baabtiisay. Sidaa darteed Kuuros ma aha oo keliya imaanshaha malaa’igta kowaad, ee sidoo kale waa malaa’igta labaad ee awood siisa malaa’igta kowaad marka ay soo degto, sida Ruuxa Quduuska ah u soo degay markii Masiixa la subkay. Oktoobar 22, 1844 Masiixu wuxuu furay albaabka ama “iridda” u gasha Qaybta Ugu Quduusan, taas oo ahayd irid la xidhay. Kuuros sidoo kale wuxuu calaamadiyaa imaanshaha malaa’igta saddexaad.

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.

Kuuros waa malaa’igtii kowaad, malaa’igta kowaaduna waxay leedahay dhammaan curiyeyaasha saddexda malaa’igood oo dhan. Kuuros waa wakhtiga dhammaadka ee 1798, markii malaa’igtii kowaad timid. Kuuros wuxuu ka dhigan yahay Agoosto 11, 1840 markii farriintii malaa’igta kowaad la xoojiyey (la subkay). Wuxuu ka dhigan yahay hawsha dhigista aasaaska, sida ay u meteshay soo saaristii jaantuskii 1843 bishii Maajo 1842. Wuxuu ka dhigan yahay dhismaha macbudka, sida labada kooxood loogu kala saaray niyad-jabkii kowaad ee Abriil 19, 1844, wuxuuna ka dhigan yahay kala-soociddii labaad ee niyad-jabkii weynaa ee Oktoobar 22, 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.

Dhammaan calaamadaha jidka ee dhaqdhaqaaqii dibuhabaynta ee Millerites waxa lagu astaysay Kuuros, sidaas darteedna calaamadahaas jidkuna waxay sidoo kale astaynayaan calaamadaha jidka ee dhaqdhaqaaqa boqol iyo afartan iyo afarta kun. Dhaqdhaqaaqii Millerites waxaa ka horreeyey calaamadaha uu Masiixu aqoonsaday inay ka horrayn doonaan taariikhda Millerites.

> “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.

> “Waxsii sheegiddu ma aha oo keliya inay sii sheegto habka iyo ujeeddada imaatinka Masiixa, laakiin waxay sidoo kale soo bandhigtaa calaamado ay dadku ku garanayaan goorta uu soo dhowaado. Ciise wuxuu yidhi: ‘Waxaa jiri doona calaamado qorraxda, iyo dayaxa, iyo xiddigaha dhexdooda.’ Luukos 21:25. ‘Qorraxdu way madoobaan doontaa, dayaxuna iftiinkiisa ma bixin doono, xiddigaha samaduna way soo dhici doonaan, xoogagga samooyinkuna way gariiri doonaan. Oo markaasay arki doonaan Wiilka Aadanaha oo daruuraha ku imanaya isagoo leh xoog weyn iyo ammaan.’ Markos 13:24–26. Muujiyuhu sidan ayuu u tilmaamayaa calaamaddii ugu horraysay ee ka horraynaysay imaatinka labaad: ‘Waxaa dhacay dhulgariir weyn; qorraxduna waxay noqotay madow sida joonyad timo laga sameeyey, dayaxiina wuxuu noqday sida dhiig.’ Muujintii 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.

> “Calaamooyinkan waxaa la arkay ka hor furitaankii qarnigii sagaal iyo tobnaad. Oofinta waxsii sheegiddan darteed waxaa dhacay, sannadkii 1755, dhulgariirkii ugu xumaa ee abid la diiwaangeliyey.” 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.

Calaamadihii ku dhawaaqay Imaatinka Labaad waxay bilaabmeen wax yar ka hor 1798, sannadkii 1755. Sannadka 1798 wuxuu ahaa dhammaadkii maxaabiisnimada reer binu Israa’iil ee ruuxiga ah ku jireen Baabuloonta ruuxiga ah, taas oo Sister White ay barayso in lagu sii tusaaleeyey maxaabiisnimadii dhabtaa ee reer binu Israa’iil ee dhabta ah ku jireen Baabuloon tii dhabta ahayd, taas oo dhammaatay dhammaadkii toddobaatanka sannadood ee maxaabiisnimada, markii Kuuros ka soo galay irdihii furnaa oo qabsaday Baabuloon, oo dilay 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.

> “Maanta kiniisadda Ilaah waa u xor inay sii waddo oo ay dhammaystirto qorshaha rabbaaniga ah ee badbaadinta qoom luntay. Qarniyo badan dadka Ilaah waxay ku hoos jireen xayiraad lagu saaray xorriyadahooda. Wacdinta injiilka ee daahirnimadiisa waxaa la mamnuucay, ciqaabihii ugu adkaa na waxaa lagu soo rogi jiray kuwii ku dhiirrada inay ka hor yimaadaan amarrada dadka. Sidaas darteed, beertii canabka ee weynayd oo anshaxa ee Rabbiga waxay ku dhowaatay inay gebi ahaanba cidlo ahaato. Dadka waxaa laga qariyey iftiinka ereyga Ilaah. Mugdiga qaladka iyo khuraafaadku wuxuu hanjabay inuu tirtiro aqoonta diinta runta ah. Kiniisadda Ilaah ee dhulka joogta waxay si dhab ah ugu jirtay maxaabiisnimo muddadan dheer ee silcinta aan kala go’a lahayn, sida ay reer binu Israa’iil maxaabiis ugu ahaayeen Baabuloon intii lagu jiray xilligii masaafuriska.” 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.

Dhammaadka toddobaatanka sannadood ee Baabuloon waxay tusaale u ahayd 1798, waxaana jiray calaamado ka horreeyey 1798, kuwaas oo ku dhawaaqay in soo-noqoshada Masiixu ay dhawaatay.

> “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.

> “Imaatinka ciidanka Kuuros ee hortooda derbiyada Baabuloon waxay Yuhuudda u ahayd calaamad muujinaysa in samatabbixintoodii maxaabiisnimada ay soo dhowaanaysay. In ka badan qarni ka hor dhalashadii Kuuros, Waxyigu magiciisa ayuu ku xusay, oo wuxuu sababay in la qoro diiwaan ku saabsan hawsha dhabta ah ee uu qaban lahaa isagoo magaalada Baabuloon ku qabsanaya iyadoo aan laga warqabayn, isla markaana diyaarinaya jidka sii-deynta carruurtii maxaabiisnimada.” 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.

Kuuros sidoo kale wuxuu ahaa astaan u ah calaamadihii ka horreeyey 1798. Taariikh-yahannadu si aad ah uguma cadda xukunkii Daariyos iyo Kuuros, laakiin Erayga Ilaah waa cad yahay. Boqortooyadii Maadoo-Faaris waxay ka dambaysay Boqortooyadii Baabuloon, oo boqorkii ugu horreeyey ee Maadoo-Faarisna wuxuu ahaa Daariyos, in kastoo adeerkiis Kuuros uu ahaa jeneraalka qabsaday Baabuloon habeenkii xafladdii ugu dambaysay ee Belshaasar. Kuuros iyo Daariyos labaduba waxay astaan u yihiin wakhtiga dhammaadka maxaabiisnimadii toddobaatanka sannadood, taas oo matalaysa wakhtiga dhammaadka ee 1798, taas oo sidoo kalena astaan u ah wakhtiga dhammaadka ee 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.

Wakhtiga ugu dambaysta ah ee taariikhda Muuse waxaa lagu calaamadeeyey dhalashooyinka Haaruun iyo Muuse, iyagoo u dhexeeyey saddex sannadood. Taariikhdaasu waxay si aad u qumman u sii tusaalaysay taariikhda Masiixa, oo wakhtiga ugu dambaysta ah ee taariikhdaasna waxaa lagu calaamadeeyey dhalashadii Yooxanaa, iyo lix bilood dabadeed dhalashadii ina-adeerkiis Ciise. Wakhtiga ugu dambaysta ahi wuxuu leeyahay laba calaamadood oo jidka ah, oo Daariyos iyo Kuros labaduba waxay calaamadeeyaan dhammaadka maxaabiisnimadii toddobaatan sannadood, taas oo sii tusaalaysay dhammaadka maxaabiisnimadii kun iyo laba boqol iyo lixdan sannadood. Nabarkii dhimashada lahaa ee bahalkii baadariga ee 1798, waxaa xigay sannadkii xigay dhimashadii kii fuulay oo xukumayey bahalkaas. Sannadkii 1989 Reagan iyo Bush kii koowaad labaduba waxay ahaayeen madaxweynayaal.

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.

Kuuros wuxuu calaamadeeyaa astaamaha ku dhawaaqa imaanshaha wakhtiga dhammaadka, wuxuuna calaamadeeyaa wakhtiga dhammaadka. Wuxuu calaamadeeyaa kororka aqoonta, iyo xoojinta farriintii kowaad marka malaa’ig samada ka soo degto, wuxuuna calaamadeeyaa hawsha markaas la qabto ee dhidibbada loo dhigayo, hawsha dhismaha macbudka, iyo imaanshaha malaa’igtii saddexaad marka Rasuulka Axdigu si kedis ah ugu yimaado macbudkiisa.

> 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.

> Sannaddii saddexaad oo Kuuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel oo magiciisii la odhan jiray Belteshaasar; oo waxaasuna run bay ahaayeen, laakiin wakhtigii loo qabtay wuu dheeraa; oo isna waxaasuu gartay, oo riyada ayuu waxgarasho ka helay. Waagaas aniga Daanyeel ahu saddex toddobaad oo dhan ayaan barooranayay. Kibis macaan ma aanan cunin, hilib iyo khamrina afkayga ma soo gelin, oo innaba isma aanan subkin ilaa saddexdii toddobaad oo dhan ay ka dhammaadeen. Oo maalintii afar iyo labaatanaad ee bisha kowaad, anigoo jooga webiga weyn agtiisa oo la yidhaahdo Xiddeqel. Daanyeel 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.

Astaamaha Kuuros iyo Belteshaasar waxay matalaan taariikh nebiyadeed oo gaar ah maalmaha ugu dambeeya. Astaanta Belteshaasar waxay ina ogeysiinaysaa in dadka la matalayaa ay yihiin boqol iyo afartan iyo afarta kun, kuwaas oo ah jiilka ugu dambeeya ee dadka axdiga. Waxaa lagu meeleeyey taariikhda nebiyadeed ee uu Kuuros matalayo, taas oo matalaysa taariikhda ka horraysay 1798, iyo 1989, iyo Sebtembar 11, 2001, waayo Kuuros wuxuu matalaa dhammaan calaamadahaas taariikheed. Waxa uu sidoo kale matalaa niyad-jabkii Luulyo 18, 2020, iyo xitaa sharciga Axadda ee dhowaan iman doona ee Maraykanka. Furaha lagu ogaado meesha aragtidii ugu dambaysay ee Daanyeel si nebiyadeed loogu meeleeyey waxaa lagu gartaa waxa Daanyeel og yahay.

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”.

Aayadda koowaad Daanyeel (Beelteshasar) wuxuu leeyahay garasho ku saabsan labadaba “waxii” iyo sidoo kale “riyada”. “Waxii” waa erayga Cibraaniga ah ee “dabar,” oo macnihiisu yahay “eray”, waxaana Jibriil u adeegsadaa inuu ku matalo riyada “chazon” ee laba kun iyo shan boqol iyo labaatan sannadood (“toddoba wakhti”). “Riyada” ku jirta aayadda koowaad, oo Daanyeel uu fahmayo, waa riyada “mareh” ee laba kun iyo saddex boqol oo sannadood. Dadka axdiga Ilaah ee maalmaha ugu dambeeya ma ay fahmin “toddobada wakhti,” wakhtigii dhammaadka ee 1989. Ma ay fahmin “toddobada wakhti” ilaa ka dib Sebtembar 11, 2001, sidaas darteed Daanyeel waa inuu ku sugan yahay wakhtiga dhaqdhaqaaqa dib-u-habaynta nebiyadeed ee uu Kuuros matalo ka dib Sebtembar 11, 2001, waayo Daanyeel, isagoo matalaya dhaqdhaqaaqa nebiyadeed ee ugu dambeeya, wuxuu fahmayaa labadaba “waxii” iyo “riyada”.

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.

Daniyel waxaa lagu aqoonsaday inuu ku jiray muddo baroor-diiq ah oo ah kow iyo labaatan maalmood. “Maalmahaas” baroor-diiqda ah gudaheeda Daniyel wuxuu fahmay “arrinta,” sidoo kalena wuxuu helay garasho ku saabsan “riyada.” Runta uu “arrintu” matalayay waxaa loo muujiyey Daniyel intii lagu jiray maalmaha baroor-diiqda. Dadka Ilaah waxaa lagu matalaa inay “barooranayaan” khadadka dib-u-habaynta wax yar ka hor Qaylada Saqda Dhexe. Baroorashadu waxaa lagu matalaa Maarta iyo Maryan oo u barooranaya Laasaros, wax yar ka hor Gelitaankii Guusha. Waxaa lagu muujiyey niyad-jabkii ka dambeeyey niyad-jabkii ugu horreeyey ee taariikhda Milleriyiinta sida uu Yeremyaah u muujiyey.

> 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.

> Erayadaadii waa la helay, anna waan cunay; eraygaaguna wuxuu ii noqday farxad iyo rayraynta qalbigayga; waayo, magacaaga ayaa laygu yeedhaa, Rabbiyow Ilaaha ciidammada. Maan fadhiisan shirkii kuwa wax quudhsada, kumana aanan rayrayn; kaligay baan fadhiistay gacantaada aawadeed; waayo, waxaad iga buuxisay cadho. Bal maxaa xanuunkaygu u yahay mid joogto ah, oo nabarkayguna aan bogsan karin, kaas oo diida in la bogsiiyo? Ma waxaad ii noqonaysaa gebi ahaanba sida mid beenaale ah, iyo sida biyo baaba’a? Yeremyaah 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.

Yeremyaah “ma uu farxin,” sida ay dadkii Sodom iyo Masar ugu farxeen Muujintii cutubka kow iyo tobnaad, dhimashadii labada markhaati. “Inaan la farxin” waa in la baroor-diiqo. Baroorashadii Belteshaasaar waxay qeexaysaa baroorashada la xidhiidha dhimashada labada markhaati. Luulyo 18, 2020, iyo Noofambar 3, 2020, labada markhaati ee geeska Protestant-ka runta ah iyo geesaha Jamhuuriga ee bahalka dhulka ayaa lagu dilay jidadka Sodom iyo Masar, halkaas oo sidoo kale Rabbigeenna lagu qodbay iskutallaabta. Markii Rabbigeenna la qodbay iskutallaabta, xertiisii waxay bilaabeen inay baroor-diiqaan. Labadaas markhaati waxaa lagu matalay Muujintii cutubka kow iyo tobnaad sidii Muuse iyo Eliyaah.

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.

Waxaa Qorniinka ku jira shan tixraac oo Masiixa ugu yeedhaya Miikaa’iil: saddex ku jira kitaabka Daanyeel, mid ku jira kitaabka Yuudas, iyo mid kale oo ku jira kitaabka Muujintii. Cutubka tobnaad, oo aynu hadda ka fiirsanayno, Miikaa’iil laba jeer baa lagu xusay, aayadaha saddex iyo toban iyo kow iyo labaatan, dabadeedna mar kale cutubka laba iyo tobnaad, aayadda koowaad. Isaga waxaa lagu aqoonsaday Muujintii laba iyo tobnaad, aayadda toddobaad. Kitaabka Yuudas, Miikaa’iil waxaa lagu aqoonsaday inuu soo sara kiciyey Muuse, kaas oo Muujintii cutubka kow iyo tobnaad ku yahay mid ka mid ah markhaatiyaasha mayd ahaan waddada u yaal.

> 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.

> Sidaa darteed waxaan idin xusuusinayaa, in kastoo aad mar hore tan u ogeydeen, in Rabbigu, markii uu dadka ka samatabbixiyey dalkii Masar, dabadeed halaagay kuwii aan rumaysan. Malaa’igtii aan xajisan darajadoodii hore, balse ka tagtay hoygoodii qudhooda, wuxuu ku xidhay silsilado weligeed ah oo gudcur ku hoos jira ilaa xukunka maalinta weyn. Sidaas oo kale Sodom iyo Gomora iyo magaalooyinkii ku wareegsanaa, iyagoo si la mid ah isu dhiibay sinada oo raacay jidh qalaad, waxaa loo dhigay tusaale ahaan, iyagoo la ildaran aargudashada dab weligeed ah. Sidaas oo kalena riyayaashan wasakhaysan jidhka way nijaaseeyaan, taliska way quudhsadaan, oo karaamooyinka way caayaan. Habase yeeshee Mikaa’iil oo ah malaa’igta sare, markii uu Ibliiska la murmay oo uu kaga doodayey meydkii Muuse, kuma dhicin inuu ku soo oogo eed cay ah, laakiin wuxuu yidhi, Rabbigu ha ku canaanto. Yuudas 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.

Kitaabka Yuudas, marka laga hadlayo macnaha Sodom iyo Masar labadaba, kuwaas oo matalaya magaalada weyn ee Muuse iyo Eliyaas lagu dilo Muujintii cutubka kow iyo tobnaad; Masiix, oo uu matalo Miikaa’iil, wuxuu sara kiciyaa jidhka Muuse. Muuse iyo Eliyaas waxay ku dhinteen saddex maalmood iyo badh oo astaan ah Muujintii cutubka kow iyo tobnaad, oo maalmaha baroorta ee Belteshaasarna way dhammaadaan marka Miikaa’iil samada ka soo dego. Tuducba tuduc dushiisa, Daanyeel cutubka tobnaad aayadaha koowaad ilaa afraad, waxay tilmaamayaan xilliga baroorta ee ku soo dhammaanaya marka labada markhaati Miikaa’iil sara kiciyo.

We shall continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “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.

> “Aabbuhu wuxuu Muuse iyo Eliyaah u doortay inay noqdaan rasuulladiisa loo diro Masiixa, oo ay ku ammaanaan nuurka Jannada, oo ay la wada hadlaan isaga wax ku saabsan silicii soo socday, maxaa yeelay dhulka waxay ugu noolaayeen sidii dad; waxay soo mareen murugada iyo silica aadanaha, waxayna la damqan kareen tijaabada Ciise ee noloshiisii dhulka. Eliyaah, booskiisii nebi u ahaa Israa’iil, wuxuu matalayay Masiixa, shaqadiisuna waxay, ilaa heer, la mid ahayd tii Badbaadiyaha. Muusena, isagoo ahaa hoggaamiyihii Israa’iil, wuxuu istaagay meeshii Masiixa, isaga oo la wada hadlayay oo raacayay tilmaamihiisa; sidaas daraaddeed, labadan, oo ka mid ahaa dhammaan ciidammadii ku soo ururay hareeraha carshiga Ilaah, ayaa ugu habboonaa inay u adeegaan Wiilka Ilaah.”

> “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.

> “Markii Muuseh, isagoo ka cadhaysan rumaysadla’aanta reer binu Israa’iil, dhagaxii cadho ku dhuftay oo uu siiyey biyihii ay u qaylinayeen, ammaantii ayuu naftiisa u qaatay; waayo maskaxdiisu waxay si weyn ugu mashquushay mahadnaqla’aanta iyo madax-adaygga Israa’iil, sidaas darteedna wuxuu ku guuldarraystay inuu Ilaah maamuuso oo magiciisa weyneeyo, isagoo samaynaya falka uu Isagu ku amray inuu sameeyo. Waxay ahayd qorshaha Kan Qaadirka ah in marar badan reer binu Israa’iil lagu keeno meelo ciriiri ah, dabadeedna, markay baahidu aad ugu weyn tahay, uu xooggiisa ku samatabbixiyo, si ay u gartaan daryeelkiisa gaarka ah ee uu u hayo, oo ay magiciisa u ammaanaan. Laakiin Muuseh, markii uu isu dhiibay damacyada dabiiciga ah ee qalbigiisa, wuxuu naftiisa u qaatay sharaftii Ilaah ku habboonayd, wuxuu ku dhacay awoodda Shayddaanka hoosteeda, waxaana laga mamnuucay inuu galo dalkii ballanqaadka. Haddii Muuseh adkaystay, Rabbigu wuxuu gaadhsiin lahaa dalkii ballanqaadka, dabadeedna Jannada ayuu u qaadi lahaa isagoo aan dhimasho arag.”

> “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.

> “Siday ahayd, Muuse wuxuu dhex maray dhimasho, laakiin Wiilka Ilaah ayaa Samada ka soo degay oo soo sara kiciyey isaga ka hor intaanu jidhkiisu qudhun arag. In kasta oo Shayddaan uu Mikaa’iil kula murmay jidhka Muuse, oo uu ku andacooday inuu yahay ugaadhdiisii xaqa ahayd, haddana kama uu adkaan Wiilka Ilaah; Muusena, isagoo leh jidh la soo sara kiciyey oo la ammaanay, ayaa loo qaaday daaraha Samada, oo wuxuu hadda ka mid ahaa labadii la maamuusay, oo Aabbuhu u wakiishay inay Wiilkiisa u adeegaan.

> “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.

> “Markay u oggolaadeen inay hurdo si weyn uga adkaato, xertii waxay waayeen wada hadalkii dhex marayey farriintii samada ka timid iyo Bixiyihii ammaanta lagu sharfay. Laakiin markay si kedis ah uga toosaan hurdo qoto dheer, oo ay arkaan muuqaalka sarraysiinta leh ee hortooda yaal, waxaa ka buuxsama rayrayn iyo cabsi-qaddarin. Markay eegaan wejiga ifaya ee Sayidkooda ay jecel yihiin, waxaa ku khasbanaata inay indhahooda gacmahooda ku daboolaan, iyagoo si kale aan u adkaysan karin ammaanta aan la sheegi karin ee huwan jirkiisa, taas oo soo daysa fallaaro iftiin ah oo la mid ah kuwa qorraxda. Muddo gaaban xertii waxay indhahooda ku arkaan Sayidkooda oo la ammaanay oo la sarraysiiyey hortooda, isla markaana ay sharafeen makhluuqaadka ifaya ee ay garanayeen inay yihiin kuwa Ilaah ugu fadliga badan.” The Spirit of Prophecy, volume 2, 329, 330.

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