yes
It looks like a play on numbers... 3's with the children of Daniel --
'observed the third, sixth, and ninth hour, as it were, for a sacrament of the Trinity, which in the last times had to be manifested. For both the first hour in its progress to the third shows forth the consummated number of the Trinity, and also the fourth proceeding to the sixth declares another Trinity; and when from the seventh the ninth is completed, the perfect Trinity is numbered every three hours, which spaces of hours the worshippers of God in time past having spiritually decided on, made use of for determined and lawful times for prayer.'
Yes, Cyprian see's in the number "three" a "symbol of the Trinity".
"Symbol" being a translation of Latin
"sacramento". This is the singular form of the same Latin word used by Cyprian at De Unitate chapter 6.
A little lower down in the same passage in De Oratione Dominica chapter 34, another plural form
"sacramenta" is translated as
"types".
CYPRIAN OF CARTHAGE
ORATIONE DOMINICA
Latin Text by Tauchnitz, 1839.
Chapter 34.
“In orationibus vero celebrandis invenimus observasse cum Daniele tres pueros in fide fortes et in captivitate viefcores horam tertiam, sextain, nonam, sacramento scilicet trinitatis, quae in novissimis temporibus manifestari habebat. Nam et prima hora in tertiam veniens consummatum numerum trinitatis ostendit, itemque ad sextam quarta procedens declarat alteram trinitatem, et quando a septima nona completur, per ternas horas trinitas perfecta numeratur. Quae horarum spatia iampridem spiritaliter determinantes adoratores Dei statutis et legitimis ad precem temporibus serviebant. Et manifestata postmodum res est, sacramenta olim fuisse, quod ante sic iusti precabantur. Nam super discipulos hora tertia descendit Spiritus sanctus, qui gratiam dominicae repromissionis implevit. Item Petrus hora sexta in tectum superius adscendens signo pariter et voce Dei monentis instructus est, ut omnes ad gratiam salutis admit teret, cum [Page 26] de emundandis gentilibus ante dubitaret. Et Dominus bora sexta crncifixus ad nonam peccata nostra sanguine suo abluit et, ut redimere et vivificare nos posset, tunc victoriam suam passione perfecit.”
CYPRIAN OF CARTHAGE
“On The Lord's Prayer”
By T. H. Bindley, 1914
Chapter 34.
“Now in the offering of prayer we find that the Three Children with Daniel, being strong in faith and victors even in captivity, observed the third, sixth, and ninth hours,[Daniel 6:10] in as it were a symbol of the Trinity which would be revealed in these last times. For the progress of the first hour to the third shows the perfected number of the Trinity; likewise from the fourth to the sixth declares another Trinity; and when the period from the seventh to the ninth is completed, the perfect Trinity is numbered through a triad of hours each. These spaces of hours were long ago fixed upon by the worshippers of God, who observed them as the appointed and lawful times for prayer. After-events have made it manifest that from of old these [Page 67] were types, inasmuch as righteous men formerly prayed thus. For at the third hour, the Holy Spirit descended upon the disciples and fulfilled the gracious promise of the Lord. Likewise at the sixth hour Peter, going up to the house-top, was instructed by the sign as well as by the voice of God bidding him to admit all to the grace of salvation, when previously he was doubtful whether Gentiles ought to be cleansed. And from the sixth to the ninth hour the Lord, being crucified, washed away our sins in His own Blood; and that He might redeem and quicken us, He then perfected His victory by His Passion.”
So,
at a minimum, what we can take away from this text is that Cyprian interpreted the number "three" as a mystical symbol ("sacrament") of the Trinity of the Father and the Son and the Holy Spirit.
CYPRIAN
De Ecclesiae Catholicae Unitate
Latin Text by MPL.
Chapter 6.
"Dicit Dominus: 'Ego et Pater unum sum.' Et iterum de Patre et Filio et Spiritu Sancto scriptum est: 'Et hi tres unum sunt'. Et quisquam credit hanc unitatem de divina firmitate venientem, sacramentis coelestibus cohaerentem, scindi in Ecclesia posse et voluntatum collidentium divortio separari? Hanc unitatem qui non tenet, Dei legem non tenet, non tenet Patris et Filii fidem, vitam non tenet et salutem."
Translated by John Scott Porter 1848
Chapter 6.
“The Lord says, 'I and my Father are one;' and again it hath been written concerning the Father, and the Son, and the Holy Spirit, 'And the three are one;' and does any man believe that this unity founded upon the divine immutability, and cemmented by heavenly emblems, can be rent asunder in the church, or disjoined by the separation of contending parties?”
Henry Thomas Armfeild, 1883.
Chapter 6.
“The Lord saith, 'I and the Father are One;' and again of the Father and the Son and the Holy Ghost it is written, 'and these three are One.' And does any one believe that this unity, proceeding from the divine immutability, cohering by heavenly mysteries, can be rent in the Church, and separated by the divorce of contending wills? He who does not hold this unity does not hold the law of God, does not hold the faith of the Father and the Son, does not hold life and salvation."
Translated by Jared Critz, 2019.
Chapter 6.
“The Lord says: “I and the Father are One,” and again of the Father, Son, and Holy Spirit it is written: “And the three are One.” And does anyone believe that this unity, coming from divine stability, held together in the celestial mysteries, can be torn in the Church and divided by the separation of conflicting wills? He who does not hold this unity does not hold the law of God, does not hold the faith of the Father and Son, does not hold life and salvation.”
Translated by Robert Ernest Wallis
Chapter 6.
"...of the Father and the Son and the Holy Spirit, 'And these three are one.' And does any one believe that this unity which thus comes from the divine strength and coheres in celestial sacraments, can be divided in the Church, and can be separated by the parting asunder of opposing wills? He who does not hold this unity does not hold God's law, does not hold the faith of the Father and the Son, does not hold life and salvation..."
Translations we can take from the above of
"sacramentum" (the main Lexical form) in various morphological forms and confined solely within the context of Cyprian's own works, so far, can be taken as:
1.
"Sacrament" or "sacraments"
2.
"Symbol" or "symbols"
3.
"Emblem" or "emblems"
3.
"Type" or "types"
4.
"Mystery" or "mysteries"
I can add other translations, but I'm interested in what others can
constructively contribute.