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

Kitabu cha Danieli - Nambari Mia Moja Hamsini na Saba

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Kufumbua ishara za kinabii za Koreshi katika Kitabu cha Danieli

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.

Katika aya ya kwanza ya sura ya kumi, tunaambiwa kwamba ulikuwa mwaka wa tatu wa Koreshi, lakini katika sura ya kwanza tunaambiwa kwamba Danieli aliishi tu, au aliendelea hadi mwaka wa kwanza wa Koreshi.

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

> Na Danieli akaendelea hata mwaka wa kwanza wa mfalme 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 miaka miwili Koreshi alikuwa kimsingi ametawala pamoja na Dario Mmedi, hivyo 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.

> Katika mwaka wa tatu wa Cyrus, mfalme wa Uajemi, jambo lilifunuliwa kwa Daniel, ambaye aliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, na alikuwa na ufahamu wa maono hayo. Daniel 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

Kinabii, Koreshi anatambulishwa katika maono ya kwanza na ya mwisho ya Danieli. Danieli sura ya kwanza, kama ilivyokwisha kuelezwa katika makala za awali, inawakilisha malaika wa kwanza wa Ufunuo sura ya kumi na nne. Wakati malaika wa kwanza anapotambuliwa katika unabii, anajumuisha sifa zote za kinabii za malaika wote watatu wa Ufunuo sura ya kumi na nne. Hatua tatu za injili ya milele zinazowakilishwa katika malaika wa kwanza ni: "mcheni Mungu," "mpeni utukufu," kwa kuwa "saa ya hukumu yake imefika."

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.

Kwa sababu Danieli na wale vijana watatu mashuhuri “walimcha Mungu,” walichagua kukataa chakula cha Babeli, na kubaki walaji wa mboga. Katika jaribio la kuona lililofuata, Danieli na wale vijana watatu mashuhuri “walimtukuza 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 kuliko watu wote wenye hekima 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.

Hatua tatu za injili ya milele pia zinaonyeshwa katika sura ya mwisho ya Danieli kama mchakato ambao kuongezeka kwa maarifa kunawatakasa, kunawatia weupe na kuwajaribu wale wanaowajibika kwa nuru inayofunuliwa wakati wa mwisho. Katika sura ya kwanza ya Danieli, kama ilivyo katika ya mwisho, hatua tatu za malaika wa kwanza, ambazo zinajumuisha malaika wote watatu, hutambuliwa. Kwa kuwa sura ya kwanza ndiyo injili ya milele ya malaika wa kwanza, sura ya pili ya Danieli inawakilisha malaika wa pili wa Ufunuo kumi na nne, ambapo jaribio la picha ya mnyama au picha ya Kristo linawakilishwa, kama ilivyokuwa katika jaribio la pili katika hatua tatu za sura ya kwanza.

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.

Kwa kuwa sura ya kwanza na ya pili za Danieli zinawakilisha malaika wa kwanza na wa pili wa Ufunuo kumi na nne, sura ya tatu na jaribio katika Uwanda wa Dura zinawakilisha ujumbe wa malaika wa tatu, pamoja na onyo lake la kutopokea alama ya mnyama. Katika sura ya kwanza ya Danieli, mwaka wa kwanza wa Koreshi umetajwa, na katika sura ya kumi, ambayo ni maono ya mwisho ya Danieli, Koreshi anatajwa katika mwaka wake wa tatu; lakini tunajua kwamba huo mwaka wa tatu ni mwaka wake wa kwanza, kwa maana Danieli aliendelea tu hadi mwaka wa kwanza wa Koreshi.

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.

Hivyo Koreshi ni ishara ya mwaka wa kwanza unaojumuisha miaka mitatu. Yeye ni ishara ya ujumbe wa malaika wa kwanza. Mwaka wa kwanza wa Koreshi umetajwa katika mstari wa mwisho wa maono ya kwanza ya Danieli, na tena katika mstari wa kwanza wa maono ya mwisho ya Danieli. Ni muhimu kutambua ishara ya kinabii ya Koreshi, na kwanza tunatambua kwamba anamwakilisha ujumbe wa malaika wa kwanza. Hili linaweza kuthibitishwa kinabii kwa ukweli kwamba Danieli anaonyesha mwaka wake wa tatu kuwa wa kwanza; lakini, muhimu zaidi, linatambulishwa na amri ya kwanza aliyotangaza.

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.

Mapambano ambayo Gabrieli alikuwa nayo na wafalme wa Uajemi katika sura ya kumi, yalihusu kumfikisha Koreshi kwenye hatua ambapo angeendelea na kutangaza ya kwanza kati ya amri tatu, ambazo zingeruhusu Wayahudi kurudi na kuujenga upya Yerusalemu na hekalu. Amri ya tatu ingeashiria mwanzo wa unabii wa miaka elfu mbili na mia tatu, ambao uliisha wakati malaika wa tatu alipowasili tarehe 22 Oktoba, 1844. Amri ya tatu ilimwakilisha malaika wa tatu, na kwa hiyo amri ya kwanza ya Koreshi, iliwakilisha kuwasili kwa malaika wa kwanza mwaka 1798. Koreshi anamwakilisha malaika wa kwanza, na kwa sababu hii, katika kitabu cha Danieli mwaka wake wa kwanza uliwakilisha miaka mitatu.

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.

Kwa hiyo, Cyrus anawakilisha “wakati wa mwisho,” kwa kuwa ilikuwa wakati malaika wa kwanza (Cyrus) alipowasili mwaka 1798 ndipo “wakati wa mwisho” uliwasili na kitabu cha Danieli kikaondolewa muhuri wake. Jina Cyrus linaaminika limetokana na neno la Kiajemi cha kale “Kūruš,” linalomaanisha “jua,” likiunganishwa na neno la Kielamu “kursh,” linalomaanisha “kiti cha enzi,” likionyesha uhusiano na mamlaka ya kifalme au ufalme. Isaya pia anazizungumzia sifa hizi za 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.

> Asemaye juu ya Koreshi, Yeye ni mchungaji wangu, naye atatimiza yote nipendezayo; akiambia Yerusalemu, Utaijengwa; na akiambia hekalu, Msingi wako utawekwa. Hivi asema Bwana kwa mpakwa mafuta wake, kwa Koreshi, ambaye mkono wake wa kuume nimemshika, ili atiishe mataifa mbele yake; nami nitailegeza viuno vya wafalme, ili kumfungulia mbele yake malango ya vipande viwili; wala malango hayatafungwa; Nitakwenda mbele yako, na sehemu zilizopotoka nitazinyosha; nitavunja vipande vipande malango ya shaba, na nitakata vizingiti vya chuma; Nami nitakupa hazina za giza, na utajiri uliofichwa wa mahali pa siri, ili ujue ya kwamba mimi, Bwana, nikuitaye kwa jina lako, ndimi Mungu wa Israeli. Kwa ajili ya Yakobo mtumishi wangu, na Israeli mteule wangu, nimekuita kwa jina lako; nimekupa jina la heshima, ijapokuwa hukunijua. Mimi ni Bwana, wala hakuna mwingine; hakuna Mungu ila mimi; nilikutia mshipi, ijapokuwa hukunijua; ili wajue kutoka maawio ya jua hata magharibi ya kwamba hakuna mwingine ila mimi. Mimi ni Bwana, wala hakuna mwingine. 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 alikuwa kielelezo cha Kristo, kwa kuwa alikuwa "mpakwa mafuta" wa Bwana na aliitwa "mchungaji" wa Mungu, anayejenga Yerusalemu na kuweka msingi wa hekalu. Yeye ndiye anayehusika na kufungua malango yaliyofungwa, kama vile Kristo ndiye afunguaye, wala hakuna afungaye; na afungaye, wala hakuna afunguaye. Na Koreshi anapewa "hazina za gizani, na utajiri uliofichika mahali pa siri." Koreshi anatimiza alama kadhaa za njia katika mstari wa harakati za matengenezo.

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.

Yeye anaashiria wakati wa mwisho, wakati malaika wa kwanza anapowasili, wakati kitabu cha Danieli kinapofunguliwa muhuri wake na kisha kunakuwa na ongezeko la maarifa linalotoka katika “hazina za giza, na mali zilizofichika za maeneo ya siri.” Hizo “hazina za giza, na mali zilizofichika za maeneo ya siri,” ndizo zinazounda “msingi” unaojengwa, na “hekalu,” ambalo linapaswa “kuwekwa”. Kristo, ambaye aliwakilishwa kwa mfano na Cyrus, ndiye “mpakwa mafuta” wa Bwana, kama vile Kristo alipakwa mafuta katika ubatizo Wake. Kwa hiyo, Cyrus si tu kuwasili kwa malaika wa kwanza; yeye pia ni malaika wa pili anayempa nguvu malaika wa kwanza anaposhuka, kama vile Roho Mtakatifu alivyoshuka wakati Kristo alipopakwa mafuta. Tarehe 22 Oktoba, 1844, Kristo alifungua mlango au “lango” la kuingia katika Eneo Takatifu Sana, lango ambalo lilikuwa limefungwa. Cyrus 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.

Cyrus ni malaika wa kwanza, na malaika wa kwanza anamiliki vipengele vyote vya malaika watatu. Cyrus ni wakati wa mwisho mnamo 1798, wakati malaika wa kwanza alipowasili. Cyrus anawakilisha Agosti 11, 1840, wakati ujumbe wa malaika wa kwanza ulipewa nguvu (kupakwa mafuta). Anawakilisha kazi ya kuweka misingi, kama inavyoonyeshwa na utayarishaji wa chati ya 1843 mnamo Mei 1842. Anawakilisha ujenzi wa hekalu, wakati makundi mawili yalitenganishwa katika tukio la kukatishwa tamaa la kwanza la Aprili 19, 1844, na anawakilisha utengano wa pili katika tukio la kukatishwa tamaa kubwa la Oktoba 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.

Alama zote za njia za harakati ya matengenezo ya Wamileraiti zilitiwa mfano na Koreshi, na kwa hiyo alama hizo za njia pia zinawakilisha kwa mfano alama za njia za harakati ya wale elfu mia na arobaini na nne. Harakati ya Wamileraiti ilitanguliwa na ishara ambazo Kristo alibainisha kwamba zingeitangulia historia ya Wamileraiti.

> “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 hautabiri tu jinsi na kusudi la kuja kwa Kristo, bali pia unaonyesha ishara ambazo watu watazitumia kujua kuwa kuja kwake kumekaribia. Yesu alisema: “Kutakuwa na 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 zilizoko mbinguni zitatikiswa. Kisha wataona Mwana wa Adamu akija katika mawingu kwa uweza mkuu na utukufu.” Marko 13:24-26. Mwandishi wa Ufunuo anaeleza hivi kuhusu ishara ya kwanza itakayotangulia ujio wa pili: “Kulikuwa na tetemeko kuu la nchi; na jua likawa jeusi kama nguo ya gunia, na mwezi 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.

> Ishara hizi zilishuhudiwa kabla ya kuanza kwa karne ya kumi na tisa. Katika utimilifu wa unabii huu, kulitokea, mwaka wa 1755, tetemeko la ardhi la kutisha zaidi kuwahi kurekodiwa. Mzozo Mkuu, 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.

Ishara zilizotangaza Ujio wa Pili zilianza muda mfupi kabla ya 1798, mnamo 1755. Mwaka 1798 ulikuwa hitimisho la utekwa wa Israeli wa kiroho katika Babeli ya kiroho, ambao Dada White anafundisha kwamba uliwakilishwa kwa mfano na utekwa halisi wa Israeli halisi katika Babeli halisi, uliomalizika mwishoni mwa miaka sabini ya utekwa, wakati Koreshi aliingia kupitia malango yaliyo wazi na akaiteka Babeli, na akamuua Belshaza.

> “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.

> "Leo kanisa la Mungu liko huru kuendeleza hadi kukamilisha mpango wa kiungu wa wokovu wa wanadamu waliopotea. Kwa karne nyingi watu wa Mungu walinyimwa uhuru wao. Mahubiri ya injili katika usafi wake yalipigwa marufuku, na adhabu kali mno ziliwapata wale waliothubutu kutotii amri za wanadamu. Matokeo yake, shamba kuu la maadili la Bwana lilibaki karibu lote bila kufanyiwa kazi. Watu walinyimwa nuru ya neno la Mungu. Giza la upotovu na ushirikina lilitishia kufuta maarifa ya dini ya kweli. Kanisa la Mungu duniani lilikuwa kwa hakika katika utekwa wakati wa kipindi hiki kirefu cha mateso yasiyokoma kama vile wana wa Israeli walivyoshikiliwa mateka Babeli wakati wa kipindi cha uhamisho." Manabii na Wafalme, 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.

Mwisho wa miaka sabini katika Babeli uliashiria mwaka 1798, na kulikuwa na ishara zilizotangulia mwaka 1798, zilizotangaza kwamba kurudi kwa Kristo kulikuwa karibu.

> “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.

> "Kuwasili kwa jeshi la Koreshi mbele ya kuta za Babeli kulikuwa kwa Wayahudi ishara kwamba ukombozi wao kutoka uhamishoni ulikuwa ukikaribia. Zaidi ya karne moja kabla ya kuzaliwa kwa Koreshi, Ufunuo ulikuwa umemtaja kwa jina, na kusababisha iandikwe kumbukumbu ya kazi halisi aliyopaswa kufanya katika kuutwaa mji wa Babeli kwa kuwashitukiza, na katika kuandaa njia kwa ajili ya kuwaachia huru wana wa uhamisho." Manabii na Wafalme, 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.

Koreshi pia alifananisha ishara zilizotangulia mwaka 1798. Wanahistoria wana utata fulani kuhusu utawala wa Dario na Koreshi, lakini Neno la Mungu liko wazi. Ufalme wa Umedi na Uajemi uliufuata Ufalme wa Babeli, na mfalme wa kwanza wa Umedi na Uajemi alikuwa Dario, ingawa alikuwa mpwa wake, Koreshi, aliyekuwa jemadari aliyeiteka Babeli, katika usiku wa karamu ya mwisho ya Belshaza. Koreshi na Dario wote wawili wanafananisha wakati wa mwisho wa ule utekwa wa miaka sabini, unaowakilisha wakati wa mwisho katika mwaka 1798, na ambao pia unafananisha wakati wa mwisho katika mwaka 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.

Wakati wa mwisho katika historia ya Musa uliwekwa alama na kuzaliwa kwa Haruni na Musa, kwa tofauti ya miaka mitatu. Historia hiyo ilikuwa mfano kamili zaidi wa historia ya Kristo, na wakati wa mwisho katika historia hiyo uliwekwa alama kwa kuzaliwa kwa Yohana, na miezi sita baadaye kuzaliwa kwa binamu yake Yesu. Wakati wa mwisho una alama mbili za njia, na Dario na Koreshi wote wawili wanaashiria mwisho wa uteka wa miaka sabini, uliokuwa mfano wa mwisho wa uteka wa miaka elfu moja mia mbili na sitini. Jeraha la mauti la mnyama wa kipapa mnamo 1798, lilifuatiwa mwaka uliofuata na kifo cha yule aliyekuwa amempanda na kutawala juu ya mnyama huyo. Mnamo 1989 Reagan na Bush wa kwanza, wote wawili walikuwa marais.

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 huashiria ishara zinazotangaza kuwadia kwa wakati wa mwisho, naye huashiria wakati wa mwisho. Huashiria kuongezeka kwa maarifa, na kutiwa nguvu kwa ujumbe wa kwanza wakati malaika anaposhuka, na huashiria kazi ambayo kisha huchukuliwa kwa ajili ya kuweka misingi, kazi ya kujenga hekalu, na kuwasili kwa malaika wa tatu wakati Mjumbe wa Agano anapokuja ghafla hekaluni kwake.

> 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.

> Katika mwaka wa tatu wa Koreshi mfalme wa Uajemi, jambo lilifunuliwa kwa Danieli, aliyeitwa Belteshaza; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, naye akapata ufahamu wa maono hayo. Katika siku zile mimi, Danieli, nilikuwa nikiomboleza majuma matatu kamili. Sikula chakula kitamu, wala nyama wala divai havikuingia kinywani mwangu, wala sikujipaka mafuta kabisa, hata majuma matatu yote yalipotimia. Na siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkuu, uitwao Hidekeli. Danieli 10:1-4.

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

Alama za Cyrus na Belteshazzar zinawakilisha historia maalum ya kinabii katika siku za mwisho. Alama ya Belteshazzar inatuarifu kwamba watu wanaowakilishwa ni mia arobaini na nne elfu, ambao ndio kizazi cha mwisho cha watu wa agano. Wamewekwa katika historia ya kinabii inayoakilishwa na Cyrus, ambayo inawakilisha historia iliyotangulia 1798, na 1989, na tarehe 11 Septemba 2001, kwa kuwa Cyrus anawakilisha alama zote hizo za njia. Pia anawakilisha kukatishwa tamaa kwa tarehe 18 Julai 2020, na hata sheria ya Jumapili inayokuja hivi karibuni nchini Marekani. Ufunguo wa kubaini mahali maono ya mwisho ya Daniel yamewekwa kinabii ni kubaini kile Daniel anachojua.

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”.

Katika mstari wa kwanza Daniel (Belteshazzar) ana ufahamu wa “jambo” na pia “maono”. “Jambo” ni neno la Kiebrania “dabar,” lenye maana ya “neno”, na linatumika na Gabriel kuwakilisha maono ya “chazon” ya miaka elfu mbili mia tano ishirini (“mara saba”). “Maono” katika mstari wa kwanza, ambayo Daniel anaelewa, ni maono ya “mareh” ya miaka elfu mbili mia tatu. Watu wa agano la Mungu wa siku za mwisho hawakuelewa “mara saba” wakati wa mwisho mwaka 1989. Hawakuelewa “mara saba” hadi baada ya Septemba 11, 2001, hivyo Daniel lazima awe katika wakati wa harakati ya mageuzi ya kinabii inayowakilishwa na Cyrus baada ya Septemba 11, 2001, kwa kuwa Daniel, anayewakilisha harakati ya mwisho ya kinabii, anaelewa vyote, “jambo” na “maono”.

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

Daniel anatambulishwa kuwa yuko katika kipindi cha siku ishirini na moja cha maombolezo. “Katika siku hizo” za maombolezo Danieli alipata kuelewa “jambo” hilo, naye pia alikuwa na ufahamu wa “maono.” Ukweli uliowakilishwa na “jambo” hilo ulifunuliwa kwa Danieli katika siku za maombolezo. Watu wa Mungu wanawakilishwa kuwa “wanaomboleza” katika mistari ya matengenezo kabla tu ya Kilio cha Usiku wa Manane. Maombolezo hayo yanawakilishwa na Martha na Mariamu wakimwombolezea Lazaro, kabla tu ya Kuingia kwa Ushindi. Hali hiyo ilidhihirishwa na kuvunjika moyo baada ya kushindwa kwa kwanza katika historia ya Wamileriti kama ilivyoelezwa na Yeremia.

> 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.

> Maneno yako yalionekana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana Mungu wa majeshi. Sikuketi katika baraza la wenye kudhihaki, wala sikufurahi; niliketi peke yangu kwa sababu ya mkono wako; kwa maana umenijaza ghadhabu. Mbona maumivu yangu ni ya daima, na jeraha langu haliponyeki, linalokataa kuponywa? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yasiyotegemeka? Yeremia 15:16-18.

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

Yeremia hakufurahi, jambo ambalo wakazi wa Sodoma na Misri walilifanya katika Ufunuo sura ya kumi na moja, wakati wa kifo cha wale mashahidi wawili. Kutokufurahi ni kuomboleza. Maombolezo ya Belteshazzar yanatambulisha maombolezo yanayohusishwa na kifo cha wale mashahidi wawili. Tarehe 18 Julai 2020, na 3 Novemba 2020, mashahidi wawili wa pembe ya kweli ya Kiprotestanti na pembe za Kirepublikani za mnyama wa nchi waliuawa katika mitaa ya Sodoma na Misri, ambapo pia Bwana wetu alisulubiwa. Bwana wetu aliposulubiwa, wanafunzi wake walianza kuomboleza. Mashahidi hao wawili waliwakilishwa katika Ufunuo sura ya kumi na moja kama Musa na Eliya.

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

Kuna marejeo matano yanayomhusu Kristo kama Mikaeli katika Maandiko, matatu katika kitabu cha Danieli, moja katika kitabu cha Yuda na jingine katika kitabu cha Ufunuo. Katika sura ya kumi, ambayo sasa tunaizingatia, Mikaeli ametajwa mara mbili, katika mistari ya kumi na tatu na ishirini na moja, na kisha tena katika sura ya kumi na mbili, mstari wa kwanza. Anatambuliwa katika Ufunuo sura ya kumi na mbili, mstari wa saba. Katika Yuda, Mikaeli anatambuliwa kama anayemfufua Musa, ambaye katika Ufunuo sura ya kumi na moja, ni mmoja wa mashahidi waliokufa barabarani.

> 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.

> Kwa hiyo nitawakumbusha, ijapokuwa mlikwisha kujua haya, kwamba Bwana, baada ya kuwaokoa watu kutoka katika nchi ya Misri, baadaye aliwaangamiza wale wasiokuamini. Na malaika ambao hawakudumisha nafasi yao ya kwanza, bali wakaacha maskani yao wenyewe, amewahifadhi kwa minyororo ya milele chini ya giza hadi hukumu ya siku ile kuu. Kama vile Sodoma na Gomora, na miji iliyowazunguka kwa jinsi ile ile, waliojitoa kwa uasherati, na kufuata mwili wa kigeni, wamewekwa kuwa mfano, wakipata adhabu ya moto wa milele. Vivyo hivyo na hao waotao ndoto chafu wanatia unajisi mwili, wanadharau mamlaka, na wanatukana wenye hadhi. Lakini Mikaeli malaika mkuu, alipokuwa akishindana na Ibilisi wakibishana juu ya mwili wa Musa, hakuthubutu kumletea shutuma ya kumkashifu, bali alisema, Bwana akukemee. 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.

Katika kitabu cha Yuda, katika muktadha wa Sodoma na Misri zote mbili, ambazo zinawakilisha mji mkuu ambako Musa na Eliya wanauawa katika Ufunuo sura ya kumi na moja; Kristo, anayewakilishwa na Mikaeli, anaufufua mwili wa Musa. Musa na Eliya walikuwa wamekufa kwa siku tatu na nusu za mfano katika Ufunuo sura ya kumi na moja, na siku za maombolezo za Belteshazzar hukoma wakati Mikaeli anaposhuka kutoka mbinguni. Mstari juu ya mstari, Danieli sura ya kumi, aya ya moja hadi nne, zinaainisha kipindi cha maombolezo kinachokamilika wakati mashahidi wawili wanapofufuliwa na Mikaeli.

We shall continue this study in the next article.

Tutaendelea na utafiti huu katika makala inayofuata.

> “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 alimchagua Musa na Eliya kuwa wajumbe wake kwa Kristo, na kumtukuza kwa nuru ya Mbingu, na kuzungumza naye kuhusu mateso yaliyokuwa yaja, kwa kuwa walikuwa wameishi duniani kama wanadamu; walikuwa wamepitia huzuni na mateso ya kibinadamu, na wangeweza kumhurumia Yesu katika majaribu yake ya duniani. Eliya, katika nafasi yake kama nabii wa Israeli, alikuwa amemwakilisha Kristo, na kazi yake ilikuwa, kwa kiasi fulani, sawa na ile ya Mwokozi. Na Musa, kama kiongozi wa Israeli, alikuwa amesimama mahali pa Kristo, akizungumza naye na kufuata maagizo yake; kwa hiyo, hawa wawili, kati ya majeshi yote yaliyokusanyika kuzunguka kiti cha enzi cha Mungu, walikuwa wanaofaa zaidi kumhudumia Mwana wa Mungu.

> “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.

> Musa, akiwa amekasirishwa na kutokuamini kwa wana wa Israeli, alipoupiga mwamba kwa hasira na kuwapatia maji waliyokuwa wakiomba, alijitwalia utukufu; kwa kuwa mawazo yake yalikuwa yamezama sana katika kutokushukuru na uasi wa Israeli hata akashindwa kumheshimu Mungu na kulitukuza jina lake, alipotenda tendo ambalo Alimwamuru atende. Ilikuwa mpango wa Mwenyezi Mungu kuwafanya mara kwa mara wana wa Israeli wajikute katika hali za dhiki, kisha, katika uhitaji wao mkubwa, kuwakomboa kwa nguvu zake, ili watambue uangalizi wake wa pekee kwao na kulitukuza jina lake. Lakini Musa, kwa kujisalimisha kwa misukumo ya asili ya moyo wake, alijitwalia utukufu uliokuwa wa Mungu, akaingia chini ya nguvu za Shetani, na akakatazwa kuingia nchi ya ahadi. Kama Musa angebaki thabiti, Bwana angemleta katika nchi ya ahadi, na kisha angemchukua Mbinguni bila kuona mauti.

> “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.

> Kwa hali ilivyokuwa, Musa alipitia mauti, lakini Mwana wa Mungu alishuka kutoka Mbinguni na akamfufua kabla mwili wake haujaona uharibifu. Ingawa Shetani alishindana na Mikaeli juu ya mwili wa Musa, na kuudai kuwa mawindo yake halali, hakuweza kumshinda Mwana wa Mungu, na Musa, akiwa na mwili ulioufufuliwa na kutukuzwa, alichukuliwa hadi nyua za Mbinguni, na sasa alikuwa mmoja wa wale wawili waliotunukiwa heshima, walioagizwa na Baba kumhudumia Mwana wake.

> “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.

> "Kwa kujiruhusu kushindwa na usingizi kiasi hicho, wanafunzi walikuwa wamepoteza mazungumzo kati ya wajumbe wa mbinguni na Mkombozi aliyetukuzwa. Lakini wanapoamka ghafla kutoka usingizi wa kina, na kuona maono ya kutukuka mbele yao, wanajawa na shangwe kuu na kicho. Wanapoangalia umbo angavu la Mwalimu wao mpendwa, wanalazimika kufunika macho yao kwa mikono yao, maana vinginevyo wasingeweza kustahimili utukufu usioelezeka unaomvika mtu wake, na unaotoa miale ya nuru kama ile ya jua. Kwa muda mfupi wanafunzi wanamwona Bwana wao ametukuzwa na kuinuliwa mbele ya macho yao, na akiheshimiwa na viumbe angavu wanaotambuliwa nao kuwa waliopendelewa na Mungu." Roho ya Unabii, juzuu ya 2, 329, 330.

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