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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Amahlanu Nesikhombisa

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Ukuhlaziya Uphawu Olungokwesiprofetho LukaKoresi Encwadini KaDaniyeli

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.

Evesini lokuqala lwesahluko seshumi, sitshelwa ukuthi kwakungunyaka wesithathu kaKoresi; kodwa esahlukweni sokuqala, sitshelwa ukuthi uDaniyeli waphila kuphela, noma waqhubeka kwaze kwaba ngumnyaka wokuqala kaKoresi.

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

> UDaniyeli waqhubeka kwaze kwaba ngumnyaka wokuqala wenkosi uKoresi. 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.

Kwase kuyiminyaka emibili uKoresi esebuse ngokuyisisekelo kanye noDariyu umMede; ngalokho kwakungunyaka wakhe wesithathu, kodwa futhi kwakungunyaka 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 kaKoresi inkosi yasePheresiya kwembulelwa uDaniyeli, ogama lakhe lalibizwa ngokuthi uBeliteshazari, into ethile; futhi leyo nto yayiyiqiniso, kepha isikhathi esimisiweyo sasiside; wayiqonda leyo nto, waba nokuqonda ngombono. 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.”

Ngokwesiprofetho uKoresi wethulwa emibonweni yokuqala neyokugcina kaDaniyeli. UDaniyeli isahluko sokuqala, njengoba sekuchaziwe kakade ezihlokweni ezandulele, umelela ingelosi yokuqala yesAmbulo isahluko seshumi nane. Lapho ingelosi yokuqala ibonwa esiprofethweni, iba nazo zonke izici zesiprofetho zazo zonke izingelosi ezintathu zesAmbulo 14. Izinyathelo ezintathu zevangeli eliphakade, ezimelelwa yingelosi yokuqala, yilezi: “yesabani uNkulunkulu,” “nimnike inkazimulo,” ngokuba “ihora lokwahlulela kwakhe selifikile.”

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 yokuthi uDaniyeli kanye nabathathu abavelele “besaba uNkulunkulu,” bakhetha ukwenqaba ukudla kwaseBhabhiloni, bahlala bedla imifino kuphela. Esivivinyweni esabonakalayo esalandela, uDaniyeli kanye nabathathu abavelele “bakhazimulisa uNkulunkulu” ngokubukeka kwabo okunempilo, ngokuphambene nalabo ababedla ukudla kwaseBhabhiloni. Emva kweminyaka emithathu, “ihora lokwahlulelwa” lafika lapho uNebukadinesari ebavivinya, wabathola behlakaniphe ngokuphindwe kayishumi kunazo zonke izazi ezihlakaniphile zaseBhabhiloni.

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.

Izinyathelo ezintathu zevangeli eliphakade ziphinde zimelwe esahlukweni sokugcina sikaDaniyeli njengendlela lapho ukwanda kolwazi kuhlanza, kwenze mhlophe, futhi kuvivinya labo abathweswe umthwalo wokuphendula ekukhanyeni okwambulwayo ngesikhathi sokuphela. Esahlukweni sokuqala sikaDaniyeli njengasesokugcina, kuyabonakaliswa izinyathelo ezintathu zengelosi yokuqala, ehlanganisa zonke izingelosi ezintathu. Ngenxa yokuthi isahluko sokuqala siyivangeli eliphakade lengelosi yokuqala, isahluko sesibili sikaDaniyeli simela ingelosi yesibili yesAmbulo ishumi nane, lapho kumelwa khona uvivinyo lomfanekiso wesilo noma umfanekiso kaKristu, njengoba kwaba njalo ovivinyweni lwesibili ezinyathelweni ezintathu zesahluko 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 yokuthi izahluko zokuqala nezesibili zikaDaniyeli zimelela izingelosi zokuqala nezesibili zeSambulo ishumi nane, isahluko sesithathu, kanye novivinyo eThafeni laseDura, simelela umlayezo wengelosi yesithathu, kanye nesixwayiso sawo sokungamukeli uphawu lwesilo. Esahlukweni sokuqala sikaDaniyeli, kukhulunywa ngomnyaka wokuqala kaKoresi; kanti esahlukweni seshumi, esingumbono wokugcina kaDaniyeli, uKoresi uvezwa ngomnyaka wakhe wesithathu, kodwa siyazi ukuthi lowo mnyaka wesithathu ungumnyaka wakhe wokuqala, ngokuba uDaniyeli waqhubeka kuphela kwaze kwaba ngumnyaka wokuqala kaKoresi.

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.

Ngakho-ke uKoresi uyisibonakaliso sonyaka wokuqala oqukethe iminyaka emithathu. Uyisibonakaliso somlayezo wengelosi yokuqala. Unyaka wokuqala kaKoresi kukhulunywa ngawo evesini lokugcina lombono wokuqala kaDaniyeli, bese kuphinde kukhulunywe ngawo evesini lokuqala lombono wokugcina kaDaniyeli. Kubalulekile ukuqaphela isibonakaliso sobuprofethi esimelelwa nguKoresi, futhi siqala ngokuchaza ukuthi umelela umyalezo wengelosi yokuqala. Lokhu kungaqinisekiswa ngokwesiprofetho ngeqiniso lokuthi uDaniyeli ukhomba unyaka wakhe wesithathu njengowokuqala wakhe, kodwa okubaluleke nakakhulu, kukhonjiswa ngumthetho wokuqala awumemezela.

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 ayenawo namakhosi asePheresiya esahlukweni seshumi, wawumayelana nokuletha uKoresi kulelo zinga lapho ayezogcwalisa khona futhi amemezele owokuqala kwemithathu yemithetho, eyayiyovumela amaJuda ukuba abuye futhi akhe kabusha iJerusalema nethempeli. Umthetho wesithathu wawuyophawula ukuqala kwesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu, esaphela lapho ingelosi yesithathu ifika ngo-Okthoba 22, 1844. Umthetho wesithathu wawumelela ingelosi yesithathu, ngakho-ke umthetho wokuqala kaKoresi wawumelela ukufika kwengelosi yokuqala ngo-1798. UKoresi umelela ingelosi yokuqala, futhi ngenxa yalesi sizathu, encwadini kaDaniyeli unyaka wakhe wokuqala wawumelela 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.

Ngakho-ke uKoresi umelela “isikhathi sokuphela,” ngoba kwaba yilapho ingelosi yokuqala (uKoresi) ifika ngo-1798, lapho “isikhathi sokuphela” sifika khona futhi incwadi kaDaniyeli yembulwa. Kukholelwa ukuthi igama elithi Koresi lisuselwa egameni lesiPheresiya sasendulo elithi “Kūruš,” elisho “ilanga,” lihlanganiswe negama lesi-Elamu elithi “kursh,” elisho “isihlalo sobukhosi,” okubonisa ukuxhumana negunya lobukhosi noma ubukhosi. U-Isaya naye ukhuluma ngalezi zimpawu zikaKoresi.

> 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.

> Osho ngoKoresi, uthi, Uyimalusi wami, futhi uyakwenza konke engikuthandayo; aze asho naseJerusalema athi, Uyakhiwa; nasethempelini athi, Isisekelo sakho siyobekwa. Usho kanje uJehova kogcotshiwe wakhe, kuKoresi, engimbambe ngesandla sakhe sokunene, ukuze ngahlule izizwe phambi kwakhe; futhi ngiyakuthukulula izinkalo zamakhosi, ngivule phambi kwakhe amasango anezicabha ezimbili; futhi amasango awayikuvalwa; ngiyakuhamba phambi kwakho, ngenze izindawo ezigwegwile ziqonde; ngiyakwephula izicabha zethusi zibe yizicucu, nginqume imigoqo yensimbi phakathi; futhi ngiyakukunika ingcebo yobumnyama, nomcebo ofihliwe wezindawo ezicashile, ukuze wazi ukuthi mina, Jehova, okubiza ngegama lakho, nginguNkulunkulu ka-Israyeli. Ngenxa kaJakobe inceku yami, nangenxa ka-Israyeli okhethiweyo wami, ngakubiza ngegama lakho; ngakunika nesibongo, nakuba ungangazanga. NginguJehova, akakho omunye, akukho Nkulunkulu ngaphandle kwami; ngakubopha amandla, nakuba ungangazanga; ukuze bazi kusukela ekuphumeni kwelanga, nasentshonalanga, ukuthi akakho omunye ngaphandle kwami. NginguJehova, akakho omunye. U-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.

UKoresi wayemele uKristu, ngokuba wayengu “ogcotshiwe” weNkosi futhi wabizwa ngokuthi “umalusi” kaNkulunkulu, owakha iJerusalema abeke nesisekelo sethempeli. Nguye ohlobene nokuvulwa kwamasango avaliwe, njengoba uKristu enguYe ovulayo kungabikho muntu ovalayo, novaloayo kungabikho muntu ovulayo. Futhi uKoresi unikezwa “amagugu obumnyama, nengcebo efihlekile yezindawo eziyimfihlo.” UKoresi ugcwalisa izimpawu eziningana endleleni yomugqa weminyakazo yezinguquko.

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 isikhathi sokuphela, lapho ingelosi yokuqala ifika, lapho incwadi kaDaniyeli ivulwa uphawu, bese kuba khona ukwanda kolwazi oluvela “emagugwini obumnyama, nasengcebweni efihliweyo yezindawo ezifihlakeleyo.” Lawo “magugu obumnyama, nengcebo efihliweyo yezindawo ezifihlakeleyo,” akha “isisekelo” esi “yakhiwayo,” kanye “nethempeli,” okufanele “libekwe isisekelo” salo. UKristu, owayemelwe ngaphambili nguKoresi, ungu “ogcotshiwe” weNkosi, njengoba uKristu wagcotshwa ekubhapathizweni kwaKhe. Ngakho-ke uKoresi akasikho kuphela ukufika kwengelosi yokuqala, kodwa futhi uyiyo ingelosi yesibili enika amandla ingelosi yokuqala lapho yehla, njengoba uMoya oNgcwele wehla ngesikhathi uKristu egcotshwa. Ngo-Okthoba 22, 1844 uKristu wavula umnyango noma “isango” eliya eNdaweni eNgcwelengcwele, okuyisango elalivaliwe. UKoresi uphinde aphawule ukufika 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.

uKoresi uyingelosi wokuqala, futhi uyingelosi wokuqala unazo zonke izingxenye zazo zontathu izingelosi. UKoresi uyisikhathi sokuphela ngo-1798, lapho ingelosi yokuqala yafika khona. UKoresi umelela u-11 Agasti 1840, lapho umlayezo wengelosi yokuqala wanikwa amandla (wagcotshwa). Umelela umsebenzi wokubeka izisekelo, njengoba kwavezwa ngokukhiqizwa kweshadi lika-1843 ngoMeyi ka-1842. Umelela ukwakhiwa kwethempeli, njengoba lezi zigaba ezimbili zahlukaniswa ekudumazekeni kokuqala ngo-Ephreli 19, 1844, futhi umelela ukuhlukana kwesibili ekudumazekeni okukhulu kuka-Okthoba 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 izimpawu eziphawulekayo zenhlangano yokuvuselela yamaMillerite zafanekiselwa nguKoresi, ngakho-ke lezo zimpawu eziphawulekayo ziphinde zibe yizifanekisela izimpawu eziphawulekayo zenhlangano yabayizinkulungwane eziyikhulu namashumi amane nane. Inhlangano yamaMillerite yandulelwa yizibonakaliso uKristu aziveza ukuthi ziyokwandulela umlando wamaMillerite.

> “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.

> “Isiprofetho asigcini nje ngokubikezela indlela nenhloso yokufika kukaKristu, kodwa siveza nezibonakaliso abantu okufanele bazi ngazo lapho sekuseduze. UJesu wathi: ‘Kuyakuba khona izibonakaliso elangeni, nasenyangeni, nasezinkanyezini.’ Luka 21:25. ‘Ilanga liyakufiphazwa, nenyanga ingakhiphi ukukhanya kwayo, nezinkanyezi zezulu ziyakuwa, namandla asezulwini ayakunyakaziswa. Khona-ke bayakubona iNdodana yomuntu iza ngamafu ngamandla amakhulu nangenkazimulo.’ Marku 13:24–26. Umambuli wakuchaza kanje uphawu lokuqala olwaluzokwandulela ukufika kwesibili: ‘Kwaba khona ukuzamazama komhlaba okukhulu; ilanga laba mnyama njengendwangu yamasaka yoboya, nenyanga yonke yaba njengegazi.’ IsAmbulo 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.

> “Lezi zibonakaliso zabonwa ngaphambi kokuvulwa kwekhulu leshumi nesishiyagalolunye. Ekugcwalisekeni kwalesi siprofetho kwenzeka, ngonyaka ka-1755, ukuzamazama komhlaba okwesabekayo kunakho konke oke kwaqoshwa.” 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.

Izibonakaliso ezamemezela Ukuza Kwesibili zaqala kancane ngaphambi kuka-1798, ngo-1755. U-1798 wawuyisiphetho sokuthunjwa kuka-Israyeli womoya eBhabhiloni lomoya, uDade White afundisa ukuthi kwakufanekiselwa ukuthunjwa ko-Israyeli ongokoqobo eBhabhiloni elingokoqobo, okwafinyelela esiphethweni ekupheleni kweminyaka engamashumi ayisikhombisa yokuthunjwa, lapho uKoresi engena ngeminyango evulekile walinqoba iBhabhiloni, wabulala noBelishasari.

> “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.

> “Namuhla ibandla likaNkulunkulu likhululekile ukuqhubekisela phambili kuze kube sekuphelelisweni icebo lobuNkulunkulu lensindiso yohlanga olulahlekile. Emakhulwini amaningi eminyaka abantu bakaNkulunkulu bahlushwa ukuvinjelwa kwenkululeko yabo. Ukushunyayelwa kwevangeli ngobumsulwa balo kwakunqatshelwe, futhi izijeziso ezinzima kunazo zonke zehliselwa phezu kwalabo ababezimisele ukungalaleli imiyalo yabantu. Ngenxa yalokho, isivini esikhulu sokuziphatha seNkosi sasicishe sishiywe singanakekelwe ngokuphelele. Abantu bancishwa ukukhanya kwezwi likaNkulunkulu. Ubumnyama bephutha nenkolelo-ze babesabisa ukusula ulwazi lwenkolo yeqiniso. Ibandla likaNkulunkulu emhlabeni lalisekuthunjweni ngempela phakathi nalesi sikhathi eside sokushushiswa okungaphezi, njengoba nje nabantwana bakwa-Israyeli babethunjwe eBhabhiloni ngesikhathi sokudingiswa.” 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 ayisikhombisa eBhabhiloni kwakungumfanekiso ka-1798, futhi kwakukhona izibonakaliso ezandulela u-1798, ezamemezela ukuthi ukubuya kukaKristu kwakuseduze.

> “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 kwebutho likaKoresi phambi kwezindonga zaseBhabhiloni kwakuyisibonakaliso kumaJuda sokuthi ukukhululwa kwawo ekuthunjweni kwase kusondele. Ngaphezu kwekhulu leminyaka ngaphambi kokuzalwa kukaKoresi, ugqozi lwaMoya lwase lumshilo ngegama, futhi lwenza ukuba kubhalwe umlando womsebenzi uqobo ayeyokwenza ngokuthatha umuzi waseBhabhiloni ungalindele, nangokulungisa indlela yokukhululwa kwabantwana bokuthunjwa.” 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.

UKoresi futhi wayefanekisa izibonakaliso ezandulela u-1798. Izazi-mlando azicacisi kahle ngokuphathelene nokubusa kukaDariyu noKoresi, kodwa iZwi likaNkulunkulu licacile. Umbuso wamaMede namaPheresiya walandela uMbuso waseBabiloni, futhi inkosi yokuqala yamaMede namaPheresiya yayinguDariyu, nakuba kwakungumshana wakhe uKoresi owayengumkhuzi webutho owathumba iBabiloni ngobusuku bomkhosi wokugcina kaBelishasari. UKoresi noDariyu bobabili bafanekisa isikhathi sokuphela kokuthunjwa kweminyaka engamashumi ayisikhombisa, esimelela isikhathi sokuphela ngo-1798, futhi futhi leso sifanekisa isikhathi sokuphela 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.

Isikhathi sokugcina emlandweni kaMose sabonakaliswa ngokuzalwa kuka-Aroni noMose, behlukaniswe ngeminyaka emithathu. Lowo mlando wawufanekisa ngokuphelele kakhulu umlando kaKristu, futhi isikhathi sokugcina kulowo mlando sabonakaliswa ngokuzalwa kukaJohane, bese kuthi ezinyangeni eziyisithupha kamuva kulandele ukuzalwa komzala wakhe uJesu. Isikhathi sokugcina sinezimpawu ezimbili zendlela, futhi uDariyu noKoresi bobabili baphawula ukuphela kokuthunjwa kweminyaka engamashumi ayisikhombisa, okwakufanekisa ukuphela kokuthunjwa kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Inxeba elibulalayo lesilo sobupapa ngo-1798, lalandelwa ngonyaka olandelayo ukufa kwalowo owayesigibele futhi ebusa phezu kwaleso silo. Ngo-1989 uReagan noBush wokuqala, bobabili babengomongameli.

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.

UKoresi uphawula izibonakaliso ezimemezela ukufika kwesikhathi sokuphela, futhi uphawula isikhathi sokuphela. Uphawula ukwanda kolwazi, nokunikezwa amandla komlayezo wokuqala lapho ingelosi yehla, futhi uphawula umsebenzi osuke usuthathwa ngaleso sikhathi wokubeka izisekelo, umsebenzi wokwakha ithempeli, kanye nokufika kwengelosi yesithathu lapho isiThunywa seSivumelwano sifika ngokuzumayo ethempelini laSo.

> 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 kaKoresi inkosi yasePheresiya kwambulwa into kuDaniyeli, ogama lakhe lalibizwa ngokuthi uBelteshazari; futhi leyo nto yayiyiqiniso, kodwa isikhathi esimisiwe sasiside; wayiqonda leyo nto, futhi wayenokuqonda ngombono. Ngalezo zinsuku mina Daniyeli ngangilusizi amasonto amathathu apheleleyo. Angidlanga sinkwa esimnandi, futhi akungenanga nyama newayini emlonyeni wami, futhi angizigcobanga nhlobo, kwaze kwaphela amasonto amathathu apheleleyo. Ngosuku lwamashumi amabili nane lwenyanga yokuqala, ngathi ngiseceleni komfula omkhulu, oyiHidekeli. 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.

Izimpawu zikaKoresi noBheliteshazari zimelela umlando othile wesiprofetho ezinsukwini zokugcina. Uphawu lukaBheliteshazari luyasazisa ukuthi abantu abamelelekileyo bayizinkulungwane eziyikhulu namashumi amane nane, abangabesizukulwane sokugcina sabantu besivumelwano. Babekwe emlandweni wesiprofetho omelwe nguKoresi, omele umlando owandulela u-1798, no-1989, no-September 11, 2001, ngokuba uKoresi umele zonke lezo zimpawu zendlela. Uphinde futhi ame ukuphoxeka kuka-July 18, 2020, ngisho nomthetho weSonto osezayo maduze e-United States. Isihluthulelo sokuthola ukuthi umbono wokugcina kaDaniyeli ubekwe kuphi ngokwesiprofetho sitholakala ngalokho 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”.

Evesini lokuqala uDaniyeli (uBelteshazari) unokuqonda kokubili “kwento” kanye “nombono”. “Into” leyo iyigama lesiHebheru elithi “dabar,” elisho “izwi”, futhi lisetshenziswa nguGabriyeli ukumela umbono we-“chazon” weminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili (“izikhathi eziyisikhombisa”). “Umbono” osevesini lokuqala, oqondwa nguDaniyeli, ungumbono we-“mareh” weminyaka eyizinkulungwane ezimbili namakhulu amathathu. Abantu bakaNkulunkulu besivumelwano bezinsuku zokugcina abazange baqonde “izikhathi eziyisikhombisa,” ngesikhathi sokuphela ngo-1989. Abazange baqonde “izikhathi eziyisikhombisa,” kwaze kwaba ngemva kukaSepthemba 11, 2001, ngakho-ke uDaniyeli kumelwe abe sesikhathini senhlangano yokuvuselelwa kwesiprofetho emelwe nguKoresi ngemva kukaSepthemba 11, 2001, ngoba uDaniyeli, emele inhlangano yokugcina yesiprofetho, uqonda kokubili “into,” kanye “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 njengosekusesikhathini sezinsuku ezingamashumi amabili nanye zokulila. “Ngalezo zinsuku” zokulila, uDaniyeli waqonda “into,” futhi waba nokuqonda futhi “kombono.” Iqiniso elalimelwe yileyo “nto” lembulwa kuDaniyeli ngezinsuku zokulila. Abantu bakaNkulunkulu bamelwa njengaba “lilayo” emigqeni yokuguqulwa ngaphambi nje kweSikhalo Saphakathi Kwamabili. Lokho kulila kumelwe nguMarta noMariya belilela uLazaru, ngaphambi nje koKungena Okunqobayo. Kwabonakaliswa ngokudangala okwalandela ukuphoxeka kokuqala emlandweni wamaMillerite njengoba kwavezwa nguJeremiya.

> 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, ngawadla; izwi lakho laba kimi yintokozo nenjabulo yenhliziyo yami; ngokuba ngibizwa ngegama lakho, O Jehova Nkulunkulu wamabandla. Angihlalanga ebandleni labaklolodayo, futhi angijabulelanga; ngahlala ngedwa ngenxa yesandla sakho, ngokuba ungigcwalisile ngokufutheka. Kungani ubuhlungu bami buhlala njalo, nesilonda sami singelapheki, esenqaba ukuphulukiswa na? Uyokuba kimi ngokuphelele njengomqambimanga yini, nanjengamanzi aphuthumayo na? Jeremiya 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.

UJEREMIYA akazange “athokoze,” njengoba izakhamuzi zaseSodoma naseGibhithe zenza kusAmbulo isahluko seshumi nanye, ekufeni kofakazi ababili. “Ukungathokozi” kuwukulila. Ukulila kukaBheliteshazari kukhomba ukulila okuhlobene nokufa kofakazi ababili. NgoJulayi 18, 2020, nangoNovemba 3, 2020, ofakazi ababili bophondo lweqiniso lwamaProthestani nezimpondo zamaRiphabhulikhi zesilo somhlaba babulawa ezitaladini zaseSodoma naseGibhithe, lapho neNkosi yethu yabethelwa khona. Lapho iNkosi yethu ibethelwa, abafundi Bayo baqala ukulila. Labo fakazi ababili bamelwa, kusAmbulo isahluko seshumi nanye, njengoMose no-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.

Kunezinkomba ezinhlanu emibhalweni ezingcwele ezibhekisela kuKristu njengoMikayeli, ezintathu encwadini kaDaniyeli, eyodwa encwadini kaJuda, nenye encwadini yesAmbulo. Esahlukweni seshumi, esesikucabangayo manje, uMikayeli ukhulunywa ngaye kabili, emavesini eshumi nantathu namashumi amabili nanye, bese ephinde akhulunywe ngaye esahlukweni seshumi nambili, evesini lokuqala. Uvezwa kuSambulo isahluko seshumi nambili, evesini lesikhombisa. Encwadini kaJuda, uMikayeli uvezwa njengovusa uMose kwabafileyo, yena okuthi kuSambulo isahluko seshumi nanye abe ngomunye wofakazi abafile emgwaqweni.

> 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.

> Ngakho ngithanda ukunikhumbuza, nakuba lokhu nanikade nikwazi, ukuthi iNkosi, isisindisile abantu ezweni laseGibithe, yabuye yababhubhisa emva kwalokho labo abangakholwanga. Nezingelosi ezingagcinanga isikhundla sazo sokuqala, kodwa zashiya indawo yazo yokuhlala, uzigcinile ezibophweni ezingunaphakade ngaphansi kobumnyama kuze kube ukwahlulelwa kosuku olukhulu. NjengeSodoma neGomora, nemizi eyayizungezile ngendlela efanayo, izinikele ebufebeni, yalandela inyama engaziwa, zaba yisibonelo, zihlushwa yimpindiselo yomlilo waphakade. Ngokunjalo nalaba baphuphi abangcolileyo bayayingcolisa inyama, bayakudelela ukubusa, futhi bakhuluma okubi ngezikhulu. Nokho uMikayeli ingelosi enkulu, lapho ephikisana noSathane ephikisana naye ngomzimba kaMose, akazange alinge ukumethwesa icala lokuthuka, kodwa wathi: INkosi mayikukhuze. Jude 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 kaJude, esimweni sobabili iSodoma neGibhithe, okumelwa ngomuzi omkhulu lapho uMose no-Eliya bebulawa khona encwadini yeSambulo isahluko seshumi nanye; uKristu, omelwe nguMikayeli, uvusa umzimba kaMose. UMose no-Eliya base befile izinsuku ezintathu nengxenye ezingokomfanekiso encwadini yeSambulo isahluko seshumi nanye, futhi izinsuku zokulila ngoBelteshazari ziyaphela lapho uMikayeli ehla evela ezulwini. Umugqa phezu komugqa, uDaniyeli isahluko seshumi amavesi okuqala kuya kowesine, kukhomba inkathi yokulila ephetha lapho ofakazi ababili bevuswa nguMikayeli.

We shall continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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.

> “UBaba wakhetha uMose no-Eliya ukuba babe yizithunywa zakhe kuKristu, nokumkhazimulisa ngokukhanya kweZulu, nokukhuluma naye ngokuphathelene nokuhlupheka kwakhe okwakuzayo, ngoba babephile emhlabeni njengabantu; babezwile usizi nokuhlupheka kwabantu, futhi babengazwelana nokuvivinywa kukaJesu ekuphileni kwakhe kwasemhlabeni. UEliya, esikhundleni sakhe njengomprofethi kwa-Israyeli, wayemmele uKristu, futhi umsebenzi wakhe wawuthi, ngezinga elithile, ufane nowoMsindisi. Futhi uMose, njengomholi ka-Israyeli, wayemile esikhundleni sikaKristu, ekhuluma naye futhi elandela iziyalo zakhe; ngalokho-ke, laba ababili, phakathi kwayo yonke imikhosi eyayibuthene izungeze isihlalo sobukhosi sikaNkulunkulu, babefaneleka kakhulu ukukhonza iNdodana kaNkulunkulu.

> “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.

> “Lapho uMose, ethukuthele ngenxa yokungakholwa kwabantwana bakwa-Israyeli, eshaya idwala ngolaka ebaphelezela amanzi ababewacela, wazithathela inkazimulo; ngokuba ingqondo yakhe yayixakeke kakhulu ngokungabongi nangokuphambuka kuka-Israyeli kangangokuba wehluleka ukuhlonipha uNkulunkulu nokuphakamisa igama lakhe, ekwenzeni isenzo ayemyalile ukuba asenze. Kwakuyicebo loMninimandla onke ukuvame ukuletha abantwana bakwa-Israyeli ezimweni ezinzima, bese kuthi-ke, ekuswelweni kwabo okukhulu, abakhulule ngamandla akhe, ukuze baqaphele ukunaka kwakhe okukhethekile kubo, badumise igama lakhe. Kodwa uMose, ngokuvumela imizwa yemvelo yenhliziyo yakhe, wazibekela yena udumo olwalufanele uNkulunkulu, wawela ngaphansi kwamandla kaSathane, wanqatshelwa ukungena ezweni lesithembiso. Ukuba uMose wayehlale eqinile, iNkosi yayiyomletha ezweni lesithembiso, bese imfudusela eZulwini engakubonanga 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.

> “Njengoba kwakunjalo, uMose wadabula ekufeni, kodwa iNdodana kaNkulunkulu yehla ivela eZulwini yamvusa engakaboni ukubola umzimba wakhe. Nakuba uSathane aphikisana noMikayeli ngendikimba kaMose, futhi wayifuna njengempango yakhe efanele, akakwazanga ukunqoba iNdodana kaNkulunkulu; uMose, enomzimba ovusiweyo nowakhazinyulisiwe, wathwalelwa ezinkantolo zaseZulwini, futhi manje wayesengomunye walabo ababili abahloniphekileyo, ababethunywe nguYise ukuba balinde eNdodaneni yakhe.”

> “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.

> “Ngokuzivumela ukuba banqotshwe kanjalo ubuthongo, abafundi base belahlekelwe yingxoxo phakathi kwezithunywa zaseZulwini noMhlengi okhazinyulisiwe. Kodwa lapho bevuka ngokuzumayo kulobo buthongo obujulile, futhi bebona umbono ophakeme phambi kwabo, bagcwaliswa yintokozo enkulu nokwesaba okungcwele. Njengoba bebheka isimo esikhazimulayo seNkosi yabo abayithandayo, baphoqeleka ukuba bavimbe amehlo abo ngezandla zabo, ngoba babengeke bakwazi ngenye indlela ukubekezelela inkazimulo engenakuchazwa embethe ubuntu bayo, futhi ekhupha imisebe yokukhanya efana neyelanga. Isikhathi esifushane abafundi babona iNkosi yabo ikhazinyulisiwe futhi iphakanyisiwe phambi kwamehlo abo, futhi ihlonitshwa yilezo zidalwa ezikhazimulayo abazaziyo njengabathandwayo bakaNkulunkulu.” The Spirit of Prophecy, volume 2, 329, 330.

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