Without recourse. All Rights Reserved. Tree of Life©
Statement of belief: “Sanctify them through thy truth: thy word
is truth.” (John 17:17 KJV)
Created 5929± 11 22 2025
[2009-02-18]
Updated 5930± 04 09 2026 [2010-06-22]
What’s in it for Me, for Each One among Us?
Abstract:
Although there may not
always be direct and immediately understandable messages in the details of that
which each of us sees, hears, or otherwise experience, it may be worth our
while to consider it!
There may be more in it
than at first we see. When we allow God to keep talking to us He will show us
more and more light and our understanding will grow! That’s the nature of this
study... for me!
Perhaps God has something
in all of this for you too?
Selah!
Considerations:
What
other lessons may be gleaned from these studies of history?
Given
that one of said kings, almost certainly Cyaxares, died in the Adar [the 12th
month] following the fall of Babylon, it
may at first appear as though Cyrus’ reign must be reckoned from that date
(probably Adar 27) and his 1st year of reign must be reckoned from
the next subsequent Abib 1 and Tishri 22, respectively; and in that order [i.e.
as reckoned using the Babylonian and Scriptural calendars. (Be careful though,
here is one instance of added
light for me…!)] Accordingly, Cyrus’ 3rd Scriptural year
of reign would have to be reckoned as beginning no earlier than 536 BCE if
The
corresponding Aviv 24 (of
Daniel 10:4) would then be Aviv 24, 535 BCE and Aviv 24, 530 BCE while reckoning in both
cases Scriptural years. That
would make possible a Shabbat incidence for Daniel 10:4 for the former (539 BCE
fall of
This
last proposition is interesting in view of the fact that the language of the
Book of Daniel changes from Hebrew to Aramaic/Syriack at the verse where the
Syriack language is first mentioned in Daniel’s book (Daniel 2:4) and then it
changes back to Hebrew after the end of the 7th chapter (cf. the
discussion of this very topic in SDA Bible Commentary, Vol. 4, p. 749!) where
Daniel is speaking of a power that “shall… think to
change times and laws.”
In
fact the very first instance of a time reference is in the very same verse: “And they shall be given into his hand until a time and
times and the dividing of time.” And
isn’t even our own evangelistic reckoning of historic time even now being
affected by those changes referenced in Daniel 7:25?!
Still,
at this point, this idea of Abib 24 of that year being a Shabbat is definitely
somewhat hypothetical, somewhat conjectural, is it not? Is there a way of having it confirmed?
What about if this idea is somewhat of a key to Daniel 8:14, 26?!:
Dan 8:14 And he said unto
me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
Dan 8:26 And the vision of the evening and the morning
which was told is
true: wherefore shut thou up the vision; for it shall be for many days.
Would
Daniel be switching from the Scriptural calendar he is using in chapter 1, to a
Babylonian calendar beginning at the end of chapter 7, in consequence of the
angel’s admonition at the end of verse 26?: “Wherefore
shut thou up the vision…” And what about
Daniel’s words “unto us confusion of faces, as at this
day” (Daniel 9:7) even in reference to
our present confusion re the person and re the actual date
reference in Daniel 9:1-2?:
“In the first year of Darius the son of Ahasuerus, of the
seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his
reign…”
Could
it be that we, like Daniel, will only understand the correct dating of these
events when we understand how to accurately identify the time,
places,
and person named in Daniel 9:1?:
“In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of
the Chaldeans;”
Re
the tabernacle as a symbol of each our own family as well as a symbol of
the House and
And
what about our longstanding confusion re the primary thing being represented by
the sanctuary, even our very
own families as created into the image of
God?:
17 Now therefore, O our God, hear the
prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.
18 O my
God, incline thine ear, and hear; open thine eyes, and behold our desolations,
and the city which is called by thy name: for we do not present our
supplications before thee for our righteousnesses, but for thy great mercies.
(Daniel 9:17-18.)
And what
about our understanding of the 70 weeks, the 62 weeks, and the 1 week
referenced in Daniel 9:24-27? But please find more about those last items at this link!
Re Daniel
vs. Saul/Paul and his conversion experience:
Further,
what about this verse?:
“And I
Daniel alone saw the vision: for the men that were with me saw not the vision;
but a great quaking fell upon them, so that they fled to hide themselves”
(Daniel 10:7.)
…in
comparison to these words of Paul:
Act 22:9 And they that
were with me saw indeed the light, and were afraid; but they heard not the
voice of him that spake to me.
Act 9:7 And the men which
journeyed with him stood speechless, hearing a voice, but seeing no man.
I am
especially thinking of the correct timing of a
most special solar eclipse, which when correctly identified, may help us
reestablish a correct footing for the Olympic calendar and a correct
understanding of all the ancient dates tied to it, e.g. in the works of
Josephus.
Re who is who in familiar passages of the Bible – and how
each of us may identify with such ones:
And who are
the ones being spoken of in this following verse? Who was “the prince of the
“But the
prince of the
Could
it be that this last verse is in reference to Cyrus and his very young sons?
Cyrus got married
only after the fall of Babylon and his 3rd year of reign ended
on Tishri 21, 531 BCE, or just about three years after the fall of Babylon
and the beginning of his marriage. Given that Cyrus’
father, Cambyses, king of Persia, may, most likely, still have been alive
at that time it is probable that Cyrus is the one being referenced by the words
“the prince of the
Cyrus’ victory over Babylon
[7.5.15] At last the ditches were completed. Then,
when he heard that a certain festival had come round in
[7.5.16]
As soon as that was done, the water flowed down through the ditches in the
night, and the bed of the river, where it traversed the city, became passable
for men.
[7.5.27] And Gobryas and Gadatas and their troops
found the gates leading to the palace locked, and those who had been appointed
to attack the guard fell upon them as they were drinking by a blazing fire, and
without waiting they dealt with them as with foes.
[7.5.28]
But, as a noise and tumult ensued, those within heard the uproar, and at the
king's command to see what the matter was, some of them opened the gates and
ran out.
[7.5.29] And when Gadatas and his men saw the gates open they dashed in in
pursuit of the others as they fled back into the palace, and dealing blows
right and left they came into the presence of the king; and they found him
already risen with his dagger in his hand.
Cyrus’
father, Cambyses, still king of
[8.5.22]
Then Cambyses assembled the
Persian elders and the highest of the chief magistrates; he called in Cyrus
also and then addressed them as
follows: "Toward you, my Persian friends, I cherish, as is natural,
feelings of good-will, for I
am your king; and no less toward you, Cyrus,
for you are my son. It is right, therefore, that I should declare frankly to
you what I think I recognize to be for the good of both.
Cyrus’
wedding permitted by his father, the king of
[8.5.28]
When, on his way back, he came to Media, Cyrus wedded the daughter of Cyaxares, for he had obtained the consent of his father and
mother. And to this day people still
tell of her wonderful beauty…
Cyrus’
death bed speech to his successors; his two sons (both
at the time less than 10 yrs of age:)
[8.7.11] So you, Cambyses, shall have the throne, the gift of the gods and of myself, in so far
as it is mine to give."To you, Tanaoxares, I give the
satrapy of
And
whom Cyrus repeatedly
referenced as “children:”
[8.7.28]
"Remember also this last word of mine," he said: "if you do good
to your friends, you will also be able to punish your enemies. And now
farewell, my children, and say farewell to your mother as from me. And to
all my friends, both present and absent, I bid farewell."After these
words, he shook hands with them all, covered himself over, and so died.
( Xenophon (ca 430-355 BCE,) The
Life of Cyrus The Great )
Does God’s freedom and the realization of God’s
Kingdom for each and any of us
require the death of our predecessors, OR does God have greater and better
means to His ends…?
When
did the Cyrus’ 1st
Scriptural year of reign actually begin?
Did
you hear some bells ringing in your mind on your way to this point? I did! Last night I was for a while convinced that
Cyrus’ 1st Scriptural year began after Cyaxares’ 2nd
Scriptural year, the year in which he, “the king died” shortly
before Adar 28. Then, shortly before I retired to my bed it began to dawn upon
me… Ding dong! Ding dong! Bells kept ringing… and not only in my computer… Why
was there no Aviv 24 Daniel 10:4 Shabbat in 530 BCE? Why did the angel say, in
Daniel 9:23&25, that “At the beginning of thy
supplications the commandment came forth…?” Why
at a time described by these words: “In the first year
of Darius…” Why, is this the only place where Darius
is called “king over the
realm of the Chaldeans …?” How could it be that the decree of Darius, if issued
in his 1st Scriptural year of reign was not issued in the year
immediately following upon the 70th year of Babylonian captivity but
only after the completion of the 71st year? Something did not seem
quite right here! But what? Weren’t these passages clear enough for me to hear
the certain sound of the trumpet? Not clear enough for me to get the message?
Hmmmm….
Well,
then it began dawning upon me… Why would Scriptural reckoning have to follow
the same rules as Babylonian reckoning? It doesn’t! Would Scriptural reckoning
affect or be affected by Babylonian reckoning? No. What constitutes the basis
for the beginning of a Scriptural reign/Scriptural jurisdiction? Someone’s
death? Hardly! Then what? Hmmm… Mutual consent between parties? Did Cyrus have
the consent of Cyaxares and/or Cambyses, his father? Consent for what? To serve
as a subject of the king in the capacity of a General and Commander of the
joint Medo-Persian army? Yes, but that doesn’t make him a king, does it?! But
why did Cyrus in some respects act and speak as a king after the conquest of
Following the conquest of
“[7.5.37] After this, Cyrus conceived a desire to establish
himself as he thought became a king,
but he decided to do it with the approval of his friends, in such a way that his
public appearances should be rare and solemn and yet excite as little jealousy
as possible.”
(Xenophon (ca 430-355 BCE) in his book The
Life of Cyrus The Great)
“The god commanded him to make the march to his city
(Ernest Alfred Wallis Budge, Babylonian
Life and History, p. 82)
Even Daniel is confirming that Darius(/Cyaxares) was the
recognized king of
1 In the
first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
2 In the first year of his reign… (Daniel
9:1-2.)
But what happened next?
Didn’t Cyrus make a most important contract/covenant involving both the king of
the Medes and the king of Persia? He did, didn’t he?! He was offered and
accepted as his wife the daughter of Cyaxares, king of the Medes, but only
after first obtaining the agreement of his father and mother, Cambyses, king of
Persia (cf. Xenophon, [8.5.19-20,]
[8.5.28])
What is the nature of such a covenant?:
Genesis 2:24 KJV Therefore shall a
man leave his father and his mother, and shall
cleave unto his wife: and they shall be one flesh.
So now, after the consummation of this important
covenant, what was the boundaries of his kingdom? Weren’t the boundaries of
both Media and
“And with her I offer you all
Media as a dowry, for I have no legitimate male issue.”
Then what remains besides establishing the timing for
the consummation of this event? Now, wasn’t his oldest son, Cambyses, delivered
by the subsequent Nisan
4? He was! So when was the wedding covenant consummated? Some nine months
prior, wasn’t it? Even adding a leap month to the calendar gives Cyrus only until Av 5, 534 BCE if we are to allow a full
term pregnancy before delivery, does it not? It does! Thus we see that Cyrus
certainly gave priority to his family matters before doing anything else
following the conquest of
It follows that Cyrus accession to his portion of the
Medo-Persian Empire began well in advance of the end of the Scriptural year in
which
Re Daniel 10:4
and Aviv 24 falling on a Shabbat:
It follows from the above that Cyrus’ 3rd
year began with Tishri 22, 532 BCE – and that the
Aviv 24 of Daniel 10:4 more than likely did fall on a Shabbat! After all!
Re Daniel’s consistent use of the Scriptural calendar:
It follows from the above that the reason for my
question re Daniel’s use of reckoning being changed at the end of Daniel
chapter 7 is removed and that we may use Daniel 10:4 and an Aviv 24 Shabbat as
confirmation for Daniel consistently using Scriptural calendar reckoning.
Xenophon’s refs re wedding and covenants between
parties: [8.5.17]-[8.5.28]
Dates expected if Cambyses was delivered on Nisan 4,
533 BCE:
LMP: June 24, 534 BCE
Ovulation: Jul 8, 534 BCE
Conception:
Between Jul 4 - Jul 9, 534 BCE = Tammuz 30 - Av 5, 534 BCE
EDC: Nisan 4 = the day beginning at sunset Mar (30 or)
31, 533 BCE
Key event and Day of decision: Tammuz 27, 534
BCE, the day Cyrus’ parents consented to his marriage?
Date of Cyrus return to
Praise the Lord “and worship him that made heaven, and earth, and the sea,
and the fountains of waters” (Revelation 14:7 KJV!
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