Article

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

Incwadi kaDaniyeli - Inani leNye elinamakhulu amahlanu anamashumi amahlanu anesixhenxe

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Ukutyhila Intsingiselo Yobuprofeti Emfuziselayo kaKoreshi eNcwadini kaDaniyeli

Author

Jeff Pippenger

Published

March 25, 2024

Formats

PDF
Word
Song MP3

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.

Kwindima yokuqala yesahluko seshumi, sixelelwa ukuba kwakungumnyaka wesithathu kaKoreshi; kodwa kwisahluko sokuqala, sixelelwa ukuba uDaniyeli waphila kuphela, okanye waqhubeka de kwangumnyaka wokuqala kaKoreshi.

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

> Waqhubeka uDaniyeli kwada kwangunyaka wokuqala wokumkani uKoreshi. Daniyeli 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.

Kangangeminyaka emibini uKoreshi enyanisweni elawula kunye noDariyo umMedi; ngoko ke yayingunyaka wakhe wesithathu, kodwa kwangaxeshanye yayikwangunyaka wakhe wokuqala.

> 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.

> Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi, kwatyhilwa into kuDaniyeli, ogama lakhe lalisithiwa nguBheleteshatsare; yaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalide; wayiqonda ke loo nto, waba nokuqonda ngalo mbono. Daniyeli 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.”

Ngokwesiprofeto uKoreshi waziswa kwimibono yokuqala neyokugqibela kaDaniyeli. Isahluko sokuqala sikaDaniyeli, njengoko sele kubonisiwe kumanqaku angaphambili, simele ingelosi yokuqala yesiTyhilelo isahluko seshumi elinesine. Xa ingelosi yokuqala ichongwa esiprofetweni, inazo zonke iimpawu zesiprofeto zazo zontathu iingelosi zesiTyhilelo ishumi elinesine. Amanyathelo amathathu evangeli engunaphakade amelwe yingelosi yokuqala, athi, “moyikeni uThixo,” “nimzukise,” kuba “lifikile ilixa lokugweba kwakhe.”

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.

Ngenxa yokuba uDaniyeli namadoda amathathu abalaseleyo “ayemoyika uThixo,” bakhetha ukwala ukutya kwaseBhabheli, baza bahlala bengabadli benyama. Kuvavanyo olubonakalayo olwalandelayo, uDaniyeli namadoda amathathu abalaseleyo “bamzukisa uThixo” ngokubonakala kwabo okunempilo, ngokwahlukileyo kwabo babedla ukutya kwaseBhabheli. Emva kweminyaka emithathu, “iyure yomgwebo” yafika xa uNebhukadenetsare wabavavanya waza wabafumana benobulumko obuphinda kalishumi kunabo bonke izilumko zaseBhabheli.

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.

Amanyathelo amathathu eendaba ezilungileyo ezingunaphakade akwamelwe kwakhona kwisahluko sokugqibela sikaDaniyeli njengenkqubo apho ukwanda kolwazi kuhlambulula, kwenza mhlophe, kuze kuvavanye abo babekwa ityala ngokokukhanya okutyhilwayo ngexesha lesiphelo. Kwisahluko sokuqala sikaDaniyeli, njengakwesokugqibela, kuyachongwa amanyathelo amathathu engelosi yokuqala, aquka neengelosi zontathu. Ngenxa yokuba isahluko sokuqala siyizindaba ezilungileyo ezingunaphakade zengelosi yokuqala, isahluko sesibini sikaDaniyeli simela ingelosi yesibini yeSityhilelo seshumi elinesine, apho kuvakaliswa uvavanyo lomfanekiselo werhamncwa okanye lomfanekiselo kaKristu, njengoko kwakunjalo kuvavanyo lwesibini kumanyathelo amathathu esahluko sokuqala.

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.

Ngenxa yokuba izahluko zokuqala nesesibini zikaDaniyeli zimele ingelosi yokuqala neyesibini yeSityhilelo ishumi elinesine, isahluko sesithathu novavanyo oluseThafeni laseDura lumele isigidimi sengwele yesithathu, kunye nesilumkiso saso sokuba kungamkelwa uphawu lwerhamncwa. Kwisahluko sokuqala sikaDaniyeli, kukhankanywa unyaka wokuqala kaKoreshi, yaye kwisahluko seshumi, esingumbono wokugqibela kaDaniyeli, uKoreshi ubonakaliswa ngomnyaka wakhe wesithathu, kodwa siyazi ukuba loo nyaka wesithathu ngumyaka wakhe wokuqala, kuba uDaniyeli waqhubeka kuphela kwada kwangunyaka wokuqala kaKoreshi.

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.

Ngoko ke uKoreshi ungumqondiso wonyaka wokuqala oqulethe iminyaka emithathu. Ungumqondiso wesigidimi sengwekazi yokuqala. Unyaka wokuqala kaKoreshi ukhankanywa kwindinyana yokugqibela yombono wokuqala kaDaniyeli, aze aphinde ukhankanywe kwindinyana yokuqala yombono wokugqibela kaDaniyeli. Kubalulekile ukuqonda umfuziselo wobuprofeti kaKoreshi, yaye kuqala sibona ukuba umele isigidimi sengwekazi yokuqala. Oku kunokuqinisekiswa ngokobuprofeti yinto yokuba uDaniyeli unika unyaka wakhe wesithathu njengowokuqala wakhe, kodwa okona kubaluleke ngakumbi kukuba kuchazwa ngummiselo wokuqala awawuvakalisayo.

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.

Umzabalazo uGabriyeli awayenawo nookumkani basePersi kwisahluko seshumi, wawuphathelele ekuziseni uKoreshi kuloo ndawo apho wayeya kuqhubekekisa khona aze abhengeze owokuqala kwimimiselo emithathu, eyayiza kuvumela amaYuda ukuba abuye aze akhe kwakhona iYerusalem netempile. Ummiselo wesithathu wawuya kuphawula ukuqala kwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu, esaphela xa ingelosi yesithathu yafikayo ngomhla wama-22 Oktobha 1844. Ummiselo wesithathu wawumela ingelosi yesithathu, yaye ke ngoko ummiselo wokuqala kaKoreshi wawumela ukufika kwengelosi yokuqala ngowe-1798. UKoreshi umele ingelosi yokuqala, yaye ngenxa yesi sizathu, encwadini kaDaniyeli unyaka wakhe wokuqala wawumela iminyaka emithathu.

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.

Ngoko ke uKoreshi umele “ixesha lesiphelo,” kuba kwakuxa ingelosi yokuqala (uKoreshi) yafikayo ngowe-1798, apho “ixesha lesiphelo” lafika khona, yaza incwadi kaDaniyeli yatyhilwa. Kukholelwa ukuba igama elithi Koreshi lisuselwa kwigama lesiPersi saMandulo elithi “Kūruš,” elithetha “ilanga,” lidityaniswe negama lesiElam elithi “kursh,” elithetha “itrone,” nto leyo ebonisa unxulumano negunya lobukumkani okanye ubukumkani. UIsaya naye ujongana nezi mpawu zikaKoreshi.

> 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.

> Othi ngoKoreshi, Ungumalusi wam, yaye uya kuzalisekisa yonke intando yam; esithi ke ngeYerusalem, Woba wakhiwa; nangetempile, Isisekelo sakho siya kubekwa. Itsho iNkosi kothanjisiweyo wayo, kuKoreshi, endimbambe ngesandla sakhe sokunene, ukuze ndoyise iintlanga phambi kwakhe; yaye ndiya kukhulula izinqe zookumkani, ukuze ndivule phambi kwakhe amasango amabini aneminyango; kwaye amasango akayi kuvalwa; ndiya kuhamba phambi kwakho, ndizenze zithe tye iindawo ezigoso; ndiya kuwaphula abe ziingceba amasango obhedu, ndinqumle phakathi imivalo yentsimbi; yaye ndiya kukunika ubuncwane bobumnyama, nobutyebi obufihlakeleyo beendawo ezifihlakeleyo, ukuze wazi ukuba ndinguYehova, okubiza ngegama lakho, ndinguThixo kaSirayeli. Ngenxa kaYakobi, umkhonzi wam, nangenxa kaSirayeli, umnyulwa wam, ndakubiza ngegama lakho; ndakunika igama lodumo, nangona ubungandazi. NdinguYehova, yaye akukho wumbi, akukho Thixo ngaphandle kwam; ndakubhinqisa, nangona ubungandazi; ukuze bazi, kwasekuphumeni kwelanga, nakwasentshonalanga, ukuba akukho wumbi ngaphandle kwam. NdinguYehova, yaye akukho wumbi. 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.

UKoreshi wayemela uKristu, kuba wayengulo “othanjisiweyo” weNkosi yaye wabizwa ngokuba “ngumalusi” kaThixo, owakha iYerusalem aze abeke isiseko setempile. Nguye lowo unxulumene nokuvulwa kwamasango avaliweyo, njengoko uKristu enguYe ovulayo kungabikho mntu uvalayo, nowuvalayo kungabikho mntu uvulayo. Kwaye uKoreshi unikwe “ubuncwane bobumnyama, nobutyebi obufihlakeleyo beendawo ezifihlakeleyo.” UKoreshi uzalisekisa imiqondiso emininzi ebalulekileyo kumgca weentshukumo zohlaziyo.

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.

Uphawula ixesha lesiphelo, xa ingelosi yokuqala ifika, xa incwadi kaDaniyeli ityhilwa, kuze emva koko kubekho ukwanda kolwazi oluvela “kubuncwane bobumnyama, nakubutyebi obufihlakeleyo beendawo ezifihlakeleyo.” Obo “buncwane bobumnyama, nobutyebi obufihlakeleyo beendawo ezifihlakeleyo,” benza “isiseko” esi “sakhiwayo,” kunye “netempile,” emele “ukubekwa.” UKristu, owafuziselwa nguKoreshi, “ngothanjisiweyo” weNkosi, njengoko uKristu wathanjiswayo ekubhaptizweni kwaKhe. Ngoko ke uKoreshi akangokufika kwengelosi yokuqala kuphela, ukwangengelosi yesibini enika ingelosi yokuqala amandla xa isihla, njengoko uMoya oyiNgcwele wehla xa uKristu wayethanjiswa. Ngomhla wama-22 Oktobha 1844 uKristu wavula umnyango okanye “isango” ongena eNdaweni Engcwele Kakhulu, elalisisango elalivaliwe. UKoreshi ukwaphawula nokufika kwengelosi yesithathu.

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.

UKoreshi yingelosi yokuqala, yaye ingelosi yokuqala inazo zonke iziqalelo zazo zontathu iingelosi. UKoreshi lixesha lesiphelo ngo-1798, xa ingelosi yokuqala yafikayo. UKoreshi umele uAgasti 11, 1840 xa isigidimi sengweLosi yokuqala sanikwa amandla (sathanjiswa). Umele umsebenzi wokubeka iziseko, njengoko kubonisiwe ngokuveliswa kwetshathi ka-1843 ngoMeyi ka-1842. Umele ukwakhiwa kwetempile, njengoko la maqela mabini ahlukaniswayo ekudanisweni kokuqala ngoAprili 19, 1844, yaye umele ukwahlulwa kwesibini ekudanisweni okukhulu kuka-Oktobha 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.

Zonke iimpawu zendlela zentshukumo yohlaziyo yamaMillerite zazimelwe kwangaphambili nguKoreshi, yaye ke ngoko ezo mpawu zendlela zikwaluphawu olungaphambili lweempawu zendlela zentshukumo yabaliwaka alikhulu elinamashumi amane anesine amawaka. Intshukumo yamaMillerite yandulelwa yimiqondiso uKristu awachaza ukuba iya kwandulela imbali yamaMillerite.

> “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.

> “Isiprofeto asixeli kwangaphambili kuphela indlela nenjongo yokuza kukaKristu, kodwa sibeka nemiqondiso abantu abaya kwazi ngayo ukuba sekusondele. Wathi uYesu: ‘Kuya kubakho imiqondiso elangeni, nasenyangeni, nasezinkwenkwezini.’ Luka 21:25. ‘Ilanga liya kwenziwa mnyama, nenyanga ayiyi kukhanyisa kwayo, neenkwenkwezi zasezulwini ziya kuwa, namandla asezulwini aya kushukunyiswa. Kwandule ke bambone uNyana woMntu esiza ngamafu, enamandla amakhulu nobuqaqawuli.’ Marko 13:24–26. UmTyhili uyichaza ngolu hlobo eyokuqala yemiqondiso eya kwandulela ukuza kwesibini: ‘Kwabakho inyikima enkulu; ilanga laba mnyama njengengubo yesaka yoboya, nenyanga yonke yaba njengegazi.’ IsiTyhilelo 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.

> “Le miqondiso yabonwa ngaphambi kokuvulwa kwenkulungwane yeshumi elinesithoba. Ekuzalisekisweni kwesi siprofeto kwabakho, ngonyaka ka-1755, eyona nyikima yomhlaba yoyikekayo eyakha yabhalwa kwirekhodi.” 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.

Imiqondiso eyabhengeza ukuBuya kwesibini yaqalisa kamsinya ngaphambi ko-1798, ngo-1755. U-1798 waba sisiphelo sokuthinjwa kukaSirayeli wokomoya eBhabhiloni wokomoya, nto leyo uDade White ayifundisayo ukuba yafanekiswa kukuthinjwa kukaSirayeli woqobo eBhabhiloni yoqobo, okwafikelela esiphelweni ekupheleni kweminyaka engamashumi asixhenxe yokuthinjwa, xa uKoreshi wangena ngamasango avulekileyo walithimba iBhabhiloni, waza wambulala uBheleshatsare.

> “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.

> “Namhlanje ibandla likaThixo likhululekile ukuqhubela phambili de lizalise icebo lobuthixo losindiso lohlanga olulahlekileyo. Kangangeenkulungwane ezininzi abantu bakaThixo baphantsi kwesithintelo kwiinkululeko zabo. Ukushunyayelwa kweendaba ezilungileyo kubunyulu bazo kwakwalelwe, yaye ezona zohlwayo zinzima zazisiwa phezu kwabo babenesibindi sokungathobeli imiyalelo yabantu. Ngenxa yoko, isidiliya esikhulu sokuziphatha sikaYehova sasiphantse sangahlalwa kwaphela. Abantu bahluthwa ukukhanya kwelizwi likaThixo. Ubumnyama bempazamo nenkolelo-zithethe basongela ukucima ulwazi lwenkolo eyinyaniso. Ibandla likaThixo emhlabeni lalikho ngokwenene ekuthinjweni ngeli xesha lide lentshutshiso engayekeleliyo, njengokuba oonyana bakaSirayeli babegcinwe ekuthinjweni eBhabheli ngexesha lokugxothwa.” 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.

Ukuphela kweminyaka engamashumi asixhenxe eBhabhiloni kwakufuzisela u-1798, yaye kwakukho imiqondiso eyandulela u-1798, eyabhengeza ukuba ukubuya kukaKristu kwakusondele kakhulu.

> “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.

> “Ukufika komkhosi kaKoreshi phambi kweendonga zaseBhabheli kwakuluphawu kumaYuda lokuba ukuhlangulwa kwawo ekuthinjweni kwakusondela. Ngaphezu kwenkulungwane yeminyaka ngaphambi kokuzalwa kukaKoreshi, iMpembelelo engcwele yayimkhankanye ngegama, yaza yabangela ukuba kubhalwe ingxelo yomsebenzi kanye awayeza kuwufeza ekuthabatheni isixeko saseBhabheli ngesiquphe, nasekulungiseleleni indlela yokukhululwa kwabantwana bokuthinjwa.” 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.

UKoreshi naye wayengumfuziselo wemiqondiso eyandulela u-1798. Iimbali-mbali zicacisa ngokunganelisiyo ngolawulo lukaDariyo noKoreshi, kodwa iLizwi likaThixo licacile. UBukumkani bamaMede namaPersi balandela uBukumkani baseBhabhiloni, yaye ukumkani wokuqala wamaMede namaPersi yayinguDariyo, nangona kwakungumtshana wakhe uKoreshi owayengumphathi-mkhosi owathimba iBhabhiloni ngobusuku betheko lokugqibela likaBheleshatsare. UKoreshi noDariyo bobabini bangumfuziselo wexesha lokuphela kokuthinjwa kweminyaka engamashumi asixhenxe, elimele ixesha lesiphelo ngo-1798, yaye nalo lingumfuziselo wexesha lesiphelo ngo-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.

Ixesha lesiphelo kwimbali kaMoses laphawulwa kukuzalwa kuka-Aron noMoses, behlukaniswe yiminyaka emithathu. Loo mbali yayifuzisela ngokugqibeleleyo imbali kaKristu, yaye ixesha lesiphelo kuloo mbali laphawulwa kukuzalwa kukaYohane, kwaza emva kweenyanga ezintandathu kwalandela ukuzalwa komzala wakhe uYesu. Ixesha lesiphelo lineempawu zendlela ezimbini, yaye uDariyo noKoreshi bobabini baphawula ukuphela kokuthinjwa kweminyaka engamashumi asixhenxe, okwakufuzisela ukuphela kokuthinjwa kweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu. Inxeba elibulalayo lerhamncwa lobupopu ngowe-1798 lalandelwa kunyaka olandelayo kukufa kwalowo wayelikhwele yaye elawula phezu kwelo rhamncwa. Ngo-1989 uReagan noBush wokuqala, bobabini babengoomongameli.

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.

UKoreshi uphawula imiqondiso eyazisa ixesha lesiphelo elizayo, yaye uphawula ixesha lesiphelo. Uphawula ukwanda kolwazi, nokuxhotyiswa kwesigidimi sokuqala xa isithunywa sezulu sisihla, yaye uphawula umsebenzi othi emva koko uthathwe ekubekweni kweziseko, umsebenzi wokwakha itempile, nokufika kwesithunywa sesithathu xa uMthunywa woMnqophiso efika ngesiquphe etempileni yaKhe.

> 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.

> Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe lalinguBhelteshatsare; kwaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalilide; wayiqonda loo nto, waza waba nokuqonda ngombono. Ngaloo mihla mna Daniyeli ndandilila iiveki ezintathu ezizeleyo. Andizanga ndidle sonka simnandi, akwangena nyama nawayini emlonyeni wam, andizithambisanga kwaphela, zada zazaliseka iiveki ezintathu ezipheleleyo. Kwaye ngomhla wamashumi amabini anesine wenyanga yokuqala, ndakuba ndingaselunxwemeni lomlambo omkhulu, onguHidekele. Daniyeli 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.

Iimpawu zikaKoreshi noBhelteshazare zimela imbali ethile yesiprofeto ngemihla yokugqibela. Uphawu lukaBhelteshazare lusazisa ukuba abantu abamelwayo balikhulu elinamashumi amane anesine amawaka, abangowesizukulwana sokugqibela sabantu bomnqophiso. Babekwe kwimbali yesiprofeto emelwe nguKoreshi, emele imbali eyandulela u-1798, no-1989, noSeptemba 11, 2001, kuba uKoreshi umele zonke ezo mpawu zendlela. Ukwamele nokudana kukaJulayi 18, 2020, kwanowomthetho weCawa ozayo kungekudala eUnited States. Isitshixo sokumisela apho umbono wokugqibela kaDaniyeli ubekwe khona ngokwesiprofeto simiselwa koko uDaniyeli akwaziyo.

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”.

Kwivesi yokuqala uDaniyeli (uBheleteshatsare) unokuqonda kokubini “into” kunye “nombono.” “Into” leyo, ligama lesiHebhere elithi “dabar,” elithetha “ilizwi”, yaye lisetyenziswa nguGabriyeli ukumela umbono othi “chazon” weminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini (“izihlandlo ezisixhenxe”). “Umbono” okwivesi yokuqala, awuqondayo uDaniyeli, ngumbono othi “mareh” weminyaka engamawaka amabini anamakhulu amathathu. Abantu bakaThixo bomnqophiso beemihla yokugqibela abazange baqonde “izihlandlo ezisixhenxe,” ngexesha lesiphelo ngonyaka ka-1989. Abazange baqonde “izihlandlo ezisixhenxe,” de kwaba semva kukaSeptemba 11, 2001, ngoko ke uDaniyeli umele abe kwixesha lentshukumo yohlaziyo lwesiprofeto emelwe nguKoreshi emva kukaSeptemba 11, 2001, kuba uDaniyeli, emele intshukumo yokugqibela yesiprofeto, uqonda kokubini “into,” kunye “nombono”.

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.

UDaniyeli uchazwa njengosexesheni leentsuku ezingamashumi amabini ananye zokuzila. “Ngaloo mihla” yokuzila uDaniyeli waqonda “into,” yaye kananjalo waba nokuqonda “umbono.” Inyaniso emelwe “yile nto” yatyhilwa kuDaniyeli ngemihla yokuzila. Abantu bakaThixo bamelwe njengaba “zilayo” kwimigca yohlaziyo kanye phambi koMkhosi Wasezinzulwini Zobusuku. Ukuzila kumelwe nguMarta noMariya bezilela uLazaro, kanye phambi kokuNgena koLoyiso. Kwabonakaliswa kukudimazeka okwalandela ukuphoxeka kokuqala kwimbali yamaMillerite njengoko kwavezwa nguYeremiya.

> 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.

> Amazwi akho afunyanwa, ndaza ndawadla; ilizwi lakho laba luvuyo nokuchulumacha kwentliziyo yam: kuba ndibizwa ngegama lakho, Yehova Thixo wemikhosi. Andihlalanga embuthweni wabagculeli, andavuya nabo; ndahlala ndedwa ngenxa yesandla sakho; kuba undizalisile ngumsindo. Yini na intlungu yam ihleli ihleli, nenxeba lam linganyangeki, elingafuni kuphiliswa? Uya kuba kum na ngokupheleleyo njengomxoki, nanjengamanzi asilelayo? Yeremiya 15:16–18.

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

UYeremiya akazange “avuye,” njengoko benjenjalo abemi baseSodom naseYiputa kwiSityhilelo isahluko seshumi elinanye, ekufeni kwamangqina amabini. “Ukungavuya” kukulila. Ukulila kukaBheleteshatsare kuchaza ukulila okunxulumene nokufa kwamangqina amabini. NgoJulayi 18, 2020, nangoNovemba 3, 2020, amangqina amabini ophondo lokwenyaniso lwamaProtestanti namaphondo amaRiphabhlikhi erharnati yerhamncwa lomhlaba abulawa ezitratweni zaseSodom naseYiputa, apho neNkosi yethu yabethelelwa emnqamlezweni. Xa iNkosi yethu yabethelelwa emnqamlezweni, abafundi baYo baqalisa ukulila. La mangqina mabini amelwa kwiSityhilelo isahluko seshumi elinanye njengoMoses noEliya.

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.

Kukho izikhankanyo ezintlanu kuKristu njengoMikayeli eziBhalweni, ezintathu kwincwadi kaDaniyeli, esinye kwincwadi kaYuda nesinye kwincwadi yeSityhilelo. Kwisahluko seshumi, esisijongileyo ngoku, uMikayeli ukhankanywa kabini, kwiindima zeshumi elinesithathu nelamashumi amabini ananye, aze aphinde akhankanywe kwakhona kwisahluko seshumi elinesibini, indima yokuqala. Uchongiwe kwiSityhilelo ishumi elinesibini, indima yesixhenxe. KuYuda, uMikayeli uchongiwe njengovusa uMoses kwabafileyo, lowo kwiSityhilelo isahluko seshumi elinanye engomnye wamangqina afileyo esitratweni.

> 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.

> Ngoko ke ndiya kunikhumbuza, nangona nakha nazazi ezi zinto, ukuba iNkosi, yakuba ibasindisile abantu kwilizwe laseYiputa, kamva yabatshabalalisa abo bangakholwanga. Neengelosi ezingazange zisigcine isikhundla sazo sokuqala, zaza zashiya indawo yazo yokuhlala, uzigcinele ematyathangeni angunaphakade phantsi kobumnyama, ngenxa yomgwebo waloo mini inkulu. KwanjengeSodom neGomora, nemizi eyayizingqongile ngokunjalo, eyazinikelayo ekuhenyuzweni, yalandela inyama engaqhelekanga, ibekwe njengomzekelo, isiva impindezelo yomlilo ongunaphakade. Ngokukwanjalo nabo aba baphuphi bangcolileyo bayayonakalisa inyama, bayakudelela ubukhosi, bathethe kakubi ngezidima. Kanti ke uMikayeli isiphatha-zingelosi, xa wayebambene noMtyholi, ephikisana naye ngawo umzimba kaMoses, akazange abe nesibindi sokumgweba ngesityholo esinyelisayo; koko wathi, INkosi mayikukhalimele. 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.

Encwadini kaYude, kumongo weSodom neYiputa, emele isixeko esikhulu apho uMoses noEliya babulawa khona kwisiTyhilelo isahluko seshumi elinanye; uKristu, omelwe nguMikayeli, uvusa umzimba kaMoses. UMoses noEliya babefile iintsuku ezintathu ezinesiqingatha ezingumfuziselo kwisiTyhilelo isahluko seshumi elinanye, yaye iintsuku zokuzila uBelteshatsare ziyaphela xa uMikayeli ehla evela ezulwini. Umgca phezu komgca, uDaniyeli isahluko seshumi iindinyana zokuqala ukuya kwesine, uchaza ixesha lokuzila eligqitywa xa amangqina amabini evuswa nguMikayeli.

We shall continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

> “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.

> “UBawo wakhetha uMoses noEliya ukuba babe ngabathunywa bakhe kuKristu, nokuba bamzukise ngokukhanya kweZulu, baze banxulumane naye malunga nentlungu yakhe ezayo, kuba babesakha baphila emhlabeni njengabantu; babesazi intlungu nokubandezeleka kobuntu, yaye babenako ukuvelana novavanyo lukaYesu ebomini bakhe basemhlabeni. UEliya, kwisikhundla sakhe njengomprofeti kwaSirayeli, wayemele uKristu, yaye umsebenzi wakhe wawuthe, ngomlinganiselo othile, wafana nowoMsindisi. Kanti uMoses, njengenkokeli kaSirayeli, wayemi endaweni kaKristu, enxulumana naye yaye elandela izikhokelo zakhe; ngoko ke, aba babini, phakathi kwayo yonke imikhosi eyayihlanganisene ijikeleze itrone kaThixo, babengabona bafanelekeleyo ukulungiselela uNyana kaThixo.”

> “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.

> “Xa uMoses, ecaphukiswe kukungakholwa kwabantwana bakwaSirayeli, wabetha iliwa ngomsindo wabanika amanzi ababekhalela wona, wazithathela uzuko kuye ngokwakhe; kuba ingqondo yakhe yayixakeke kakhulu kukungabi nambulelo nokuphambuka kukaSirayeli kangangokuba akazange amzukise uThixo, awandise negama lakhe, ekwenzeni isenzo awayemyalele ukuba asenze. Yayiliyelenqe loSomandla ukubazisa rhoqo abantwana bakwaSirayeli ezindaweni zoxinzelelo, aze ke, ekuswelekeni kwabo okukhulu, abahlangule ngamandla akhe, ukuze baqonde inkathalo yakhe ekhethekileyo kubo, baze bazukise igama lakhe. Kodwa uMoses, ekunikezeleni kwimivumbo yendalo yentliziyo yakhe, wazithabathela imbeko ebifanele uThixo, wawela phantsi kwamandla kaSathana, waza wathintelwa ukuba angene ezweni lesithembiso. Ukuba uMoses wayehlala emi ngokuqinileyo, iNkosi ngeyayimzise ezweni lesithembiso, ize ke ngoko imguqulele eZulwini engakhange akubone ukufa.

> “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.

> “Njengoko kwakunjalo, uMoses wadlula ekufeni, kodwa uNyana kaThixo wehla evela eZulwini wamvusa ngaphambi kokuba umzimba wakhe ubone ukubola. Nangona uSathana waphikisana noMikayeli ngenxa yomzimba kaMoses, waza wawubanga njengexhoba lakhe elifaneleyo, akazange akwazi ukumelana noNyana kaThixo; yaye uMoses, enomzimba ovusiweyo nowenziwe wazukiswa, wasiwa kwiinkundla zaseZulwini, yaye ngoku wayengomnye kwabo babini babekekileyo, ababethunywe nguYise ukuba balinde kuNyana wakhe.

> “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.

> “Ngenxa yokuba bazivumela boyiswe kangaka bubuthongo, abafundi baphulukana nencoko phakathi kwabathunywa baseZulwini noMhlanguli ozukisiweyo. Kodwa xa bevuka ngesiquphe kobo buthongo bunzulu, baze babone umbono ophakamileyo phambi kwabo, bazaliswa luvuyo olungummangaliso nentlonelo eyoyikekayo. Njengoko bekhangela isimo esiqaqambileyo seNkosi yabo abayithandayo, banyanzeleka ukuba bagqume amehlo abo ngezandla zabo, bengakwazi ngenye indlela ukumelana nozuko olungachazekiyo olugubungela ubuntu bayo, nolukhupha imisebe yokukhanya efana naleyo yelanga. Kangangexeshana elifutshane abafundi babona iNkosi yabo izukisiwe yaza yaphakanyiswa phambi kwamehlo abo, yaye ihlonitshwa zizidalwa eziqaqambileyo abazaziyo njengezo zinyuliweyo zikaThixo.” The Spirit of Prophecy, volume 2, 329, 330.

Back to Articles