The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.
Le ultime tre capitoli costituiscono l’ultima visione di Daniele. Il primo di questi capitoli, come pure l’ultimo dei tre, identifica l’esperienza di Daniele, mentre il capitolo centrale espone la storia profetica che riguarda l’ascesa finale e la caduta del re del settentrione contraffatto. Il primo capitolo è come l’ultimo, e il capitolo centrale rappresenta la ribellione del re del settentrione contraffatto. L’ultima visione di Daniele, la visione del fiume Hiddekel, reca la firma dell’Alfa e dell’Omega, che è la Verità. Nel cominciare a trattare l’ultima visione di Daniele, inizieremo dal versetto uno.
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.
Sa ikatulong tuig ni Ciro, hari sa Persia, may usa ka butang nga gipadayag kang Daniel, nga ginganlan ug Belteshazzar; ug ang maong butang tinuod, apan ang panahon nga gitagana hataas pa: ug nasabtan niya ang butang, ug may pagsabot siya sa panan-awon. Daniel 10:1.
There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.
Kuna kweli kadhaa zilizofungamana katika aya hii. Ya kwanza ni jina la Danieli la “Belteshaza”.
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.
Ni vua wa matowashi aliwapa majina: maana Danieli alimpa jina la Belteshaza; na Hanania alimpa la Shadraki; na Mishaeli alimpa la Meshaki; na Azaria alimpa la Abednego. Danieli 1:7.
Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.
在第一章中，但以理被賜名為「伯提沙撒」；此後，直到他最後一個異象被引介時，才再次以「伯提沙撒」稱呼他。因此，在他最初與最後的見證中，他的名字都是伯提沙撒。預言中的改名，乃是上帝與祂子民立約關係之象徵。當主與亞伯蘭和撒萊立約時，祂將他們的名字改為亞伯拉罕和撒拉。祂又將雅各的名字改為以色列，並且祂應許要賜給祂末後之日的立約子民一個新名。
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.
Par amour pour Sion, je ne me tairai point, et à cause de Jérusalem, je ne prendrai point de repos, jusqu’à ce que sa justice paraisse comme la lumière, et son salut comme un flambeau qui brûle. Alors les nations verront ta justice, et tous les rois ta gloire; et l’on t’appellera d’un nom nouveau, que la bouche de l’Éternel déterminera. Ésaïe 61:1, 2.
To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.
Aux Philadelphiens, qui sont les cent quarante-quatre mille des derniers jours, Il fait aussi cette promesse.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
A celui qui vaincra, je ferai une colonne dans le temple de mon Dieu, et il n’en sortira plus; j’écrirai sur lui le nom de mon Dieu, et le nom de la cité de mon Dieu, la nouvelle Jérusalem, qui descend du ciel d’auprès de mon Dieu; et j’écrirai sur lui mon nom nouveau. Que celui qui a des oreilles entende ce que l’Esprit dit aux Églises. Apocalypse 3:12, 13.
The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.
Nabiyooyinku waxay sawirayaan dadka Ilaah ee maalmaha ugu dambeeya, oo ka duwan Ibraahim, Saarah, iyo Israa’iil, macnaha saxda ah ee Belteshaasar lama yaqaan. Magaca Ilaah siiyo dadkiisa maalmaha ugu dambeeya si uu u matalo xiriirka axdigiisa waa magac aan la aqoon ilaa wakhtiga uu isagu iyaga siiyo magacaas. Magaca Belteshaasar wuxuu Daniel ku tilmaamayaa sidii dadka axdiga Ilaah ee Filadelfiya maalmaha ugu dambeeya, laakiin magaca dhabta ahi waa qarsoon yahay ilaa shaabadaynta, waayo magaca waxaa lagu qoray fooddooda, taas oo ah isla meesha shaabadduna ku qoran tahay.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.
Puis je regardai, et voici, l’Agneau se tenait sur la montagne de Sion, et avec lui cent quarante-quatre mille personnes, ayant le nom de son Père écrit sur leurs fronts. Apocalypse 14:1.
Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.
Daniel được gọi là Bên-tơ-sa-xa trong chương một và rồi trong chương mười, qua đó tự đồng hóa mình như một biểu tượng của phong trào thiên sứ thứ nhất, và phong trào thiên sứ thứ ba; vì chương một tượng trưng cho sứ điệp của thiên sứ thứ nhất, như đã được xác định chi tiết trước đây trong các bài viết trước. Bởi đó, chương mười tượng trưng cho phong trào của thiên sứ thứ ba, và dân giao ước trong những ngày sau rốt. Khi ấy, câu ấy xác định Bên-tơ-sa-xa như một biểu tượng của những người hiểu sự gia tăng tri thức đã được mở niêm trong phong trào cải cách bắt đầu vào năm 1989. Điều này được thể hiện qua sự nhấn mạnh vào điều mà Đa-ni-ên (Bên-tơ-sa-xa) đã biết.
Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.
দানিয়েলকে সেই “বিষয়” জানেন বলে চিহ্নিত করা হয়েছে, যা “দানিয়েলের নিকটে প্রকাশিত হইয়াছিল,” এবং “সে বিষয় সত্য ছিল, কিন্তু নির্দিষ্ট কাল দীর্ঘ ছিল; আর সে বিষয় সে বুঝিয়াছিল, এবং দর্শন সম্বন্ধেও তাহার বোধ ছিল।” দানিয়েল “বিষয়” বুঝিয়াছিলেন, এবং “দর্শন”ও বুঝিয়াছিলেন। উক্ত পদে “বিষয়” বলিয়া যে ইব্রীয় শব্দ “dabar” অনূদিত হইয়াছে, তাহার অর্থ “বাক্য।” ভাববাণীমূলক অর্থে এই “বাক্য” একদিকে “সাত কাল”-এর দর্শনকে নির্দেশ করে, আবার অন্যদিকে ইহা খ্রীষ্টকেও নির্দেশ করে, যিনি বাক্য। “সাত কাল” এবং খ্রীষ্ট—উভয়ই সেই প্রস্তর, যাহাকে গাঁথুনিকারেরা অগ্রাহ্য করিয়াছিল; এবং দানিয়েল এমন এক জনগোষ্ঠীর প্রতিনিধিত্ব করেন, যাহারা বাক্যের প্রতীকতত্ত্বের এই উভয় উপাদানই বুঝে।
In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”
Dans Daniel, chapitre neuf, verset vingt-trois, nous trouvons l’un des versets les plus importants en rapport avec les prophéties de temps des deux mille trois cents ans et des deux mille cinq cent vingt ans, lesquelles sont représentées par la question de Daniel, chapitre huit, verset treize, et la réponse au verset quatorze. La question demande : « Jusqu’à quand durera la vision du “chazon”, identifiant le piétinement du sanctuaire et de l’armée, accompli d’abord par le paganisme, puis par la papauté ? » Ce piétinement a duré deux mille cinq cent vingt ans, en accomplissement des « sept temps » du Lévitique, chapitre vingt-six.
The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.
Réponsi a la question du verset treize fut: jusqu’à deux mille trois cents ans; puis le sanctuaire, qui a été foulé aux pieds, sera purifié; et la vision du « mareh » des deux mille trois cents ans unit les deux prophéties de temps, et, au verset vingt-trois de Daniel neuf, Gabriel conduit Daniel à comprendre le rapport entre les deux visions.
At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.
Ná byrjanini av bønum tínum kom orðið út, og eg eri komin at kunngera tær tað; tí at tú ert nógv elskaður; skil tí orðið, og gev gætur at sjónini. Daniel 9:23.
The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.
Ny teny nadika eto ho “mahatakatra” sy “mandinika” ao amin’ilay andininy dia ny teny hebreo hoe “biyn”, ary midika hoe “manavaka ara-tsaina”. Ampahafantarin’i Gabriela an’i Daniela mba hanao fanavahana ara-tsaina eo amin’“ilay raharaha” sy “ny fahitana”. Ny “fahitana” ao amin’ilay andininy dia ny teny hebreo hoe “mareh”, ary izany no fahitan’ny telo arivo sy roanjato taona izay nifarana tamin’ny 22 Oktobra 1844. Ny teny hebreo nadika ho “raharaha” dia io ihany no teny nadika ho “zavatra” ao amin’ny andininy voalohany amin’ny toko fahafolo. Ny teny hebreo hoe “dabar” izany, ary izy no maneho ny fahitan’ny dimy arivo sy roanjato sy roapolo taona izay nifarana koa tamin’ny 22 Oktobra 1844.
In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).
No verso um do capítulo dez, o povo do concerto de Deus dos últimos dias é representado por Beltessazar, e eles compreenderam o aumento de conhecimento que chegou no tempo do fim em 1989, o qual lhes permitiu entender a ligação entre as duas visões, que os mileritas do movimento do primeiro anjo compreenderam apenas parcialmente. No verso, a visão representada como a “coisa” é identificada como a mais longa das duas profecias, porque, intercalada entre as duas referências no verso à “coisa”, Daniel identifica que o tempo determinado para a “coisa” (o dabar) era “longo”, em relação à visão (mareh).
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.
Ngosigodlo semnyaka wesitsatfu waKhorasi, inkhosi yasePheresiya, kwembulwa kuDanyela intfo letsite, lobitwa ngeligama lekutsi nguBhelteshatsari; naleyo ntfo beyiliciniso, kepha sikhatsi lesimisiwe sasidze; wayicondza leyo ntfo, futsi waba nekuvisisa ngalombono. Danyela 10:1.
The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.
Geçmişteki “yedi vakit”in, Milleritlerin ilan ettiği en uzun zaman peygamberliği olduğu şeklindeki ince hakikat, Laodikya Adventizmi tarafından, kendi yıkımlarına olacak biçimde eğip büktükleri bir parçaya dayanılarak inkâr edilmektedir. 1863 isyanında “yedi vakit”i reddederek, iki peygamberlik arasındaki ilişkiyi görmemekte ve bir sonraki parçayı yalnızca, yahut ancak, iki bin üç yüz yılı tanımlayan bir ifade olarak görebilmektedirler.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.
L’expérience des disciples qui prêchaient « l’Évangile du royaume » lors du premier avènement du Christ eut son pendant dans l’expérience de ceux qui proclamèrent le message de son second avènement. De même que les disciples allèrent en prêchant : « Le temps est accompli, et le royaume de Dieu est proche », de même Miller et ses associés proclamèrent que la plus longue et dernière période prophétique présentée dans la Bible était sur le point d’expirer, que le jugement était proche, et que le royaume éternel allait être inauguré. La prédication des disciples concernant le temps était fondée sur les soixante-dix semaines de Daniel 9. Le message donné par Miller et ses associés annonçait l’achèvement des 2300 jours de Daniel 8:14, dont les soixante-dix semaines font partie. La prédication de l’un et de l’autre reposait sur l’accomplissement d’une portion différente de la même grande période prophétique. » The Great Controversy, 351.
Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.
No pierdan de vista la lógica inherente de este último pasaje. El adventismo laodicense no enseña al mundo que los milleritas pensaban que el santuario que había de ser purificado era el santuario celestial, pues ellos, y cuantos quieran examinar el registro histórico, saben que los milleritas creían que el santuario que había de ser purificado era la tierra. El pasaje que el adventismo laodicense tuerce para su propia perdición es: “así Miller y sus colaboradores proclamaron que el período profético más largo y último presentado en la Biblia estaba a punto de expirar”, lo cual insisten en que son los dos mil trescientos años de Daniel capítulo ocho, versículo catorce.
Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.
Livitabu vya historia vya Uadventista vyenyewe vinaonyesha kwamba wahubiri wote mia tatu wa Kimumeli walitumia chati ya waanzilishi ya 1843 katika mawasilisho yao, na jambo hilo liko wazi kabisa kwenye chati hiyo, na pia katika ushuhuda mwingine wote wa kihistoria, kwamba “nyakati saba,” (miaka elfu mbili mia tano na ishirini), ndizo zilikuwa unabii walioutambua kuwa “kipindi kirefu zaidi na cha mwisho cha kiunabii,” ambacho “kilikuwa karibu kuisha.” Kwa sababu ya uasi wao wa mwaka 1863, walipoikataa jiwe la msingi la “nyakati saba,” sasa wanasisitiza kwa upofu kwamba Dada White anaandika upya historia iliyokwisha kuthibitishwa katika kifungu kutoka The Great Controversy.
In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.
दानिय्येल अध्याय दस के प्रथम पद में, बेल्तशस्सर अन्तिम दिनों में परमेश्वर की प्रजा का प्रतिनिधित्व करता है, और वे दानिय्येल अध्याय आठ, पद तेरह और चौदह, के प्रश्न और उत्तर—जिन्हें सिस्टर व्हाइट एडवेंट विश्वास की नींव और केन्द्रीय स्तंभ के रूप में पहचानती हैं—दोनों को समझते हैं। उस पद में दानिय्येल जिस चित्रण का प्रतिनिधित्व करता है, उसमें वह परमेश्वर की अन्तिम-दिवसीय वाचा-प्रजा और लाओदीकियाई एडवेंटवाद के बीच एक भेद चिह्नित कर रहा है, क्योंकि वे वही हैं जो 1989 में ज्ञान की वृद्धि को समझते हैं।
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.
Yn nhrydedd flwyddyn Cyrus brenin Persia datguddiwyd peth i Daniel, yr hwn a elwid Belteshasar; a’r peth oedd wir, ond yr amser penodedig oedd hir: ac efe a ddeallodd y peth, ac yr oedd ganddo ddeall o’r weledigaeth. Daniel 10:1.
Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.
ވަނަ އާޔަތް އަކީ ހިއްދެކެލް ކޯރުގައި ދެއްވި ދެނިވެރިކަމުގެ ފެށުން އެއް؛ އެ ދެނިވެރިކަން ބާރަ ވަނަ ބާބުގައި ނިމެއެވެ. އެ ތަނުގައެވެ ނިމުމުގެ ވަގުތު ދާނިޔާލުގެ ފޮތް މުއްލައި ނެގުން އަޅުގަނޑު ފެންނަނީ؛ އެހެންވެ ދާނިޔާލު “އެ ކަން” އަދި “ދެނިވެރިކަން” ދެކެ ވިސްނުން ކުރި ކަމުގެ މިސާލު، ވިސްނުން ލިބޭ ބައެއް މީހުންނާ ގުޅިގެން އޮވެއެވެ؛ އެ މީހުން “ހުޝިޔާރުން” މިހެން ފާހަގަ ކުރެވޭ އިރު، ވިސްނުން ނުލިބޭ މީހުން “ބަދުކުރިން” މިހެން ފާހަގަ ކުރެވެއެވެ. ބާރަ ވަނަ ބާބުގެ ދިހަ ވަނަ އާޔަތުގައި، މި ދެ ބައިގެ ތަފާތު މިސާލު ކުރެވިފައި ވެއެވެ.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
ಬಹುಜನರು ಶುದ್ಧಿಗೊಳ್ಳುವರು, ಬಿಳಿಗೊಳ್ಳುವರು, ಪರೀಕ್ಷಿಸಲ್ಪಡುವರು; ಆದರೆ ದುಷ್ಟರು ದುಷ್ಟತೆಯನ್ನು ಮಾಡುವರು; ದುಷ್ಟರಲ್ಲಿ ಯಾರೂ ಗ್ರಹಿಸಲಾರರು; ಆದರೆ ಜ್ಞಾನಿಗಳು ಗ್ರಹಿಸುವರು. ದಾನಿಯೇಲ 12:10.
The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.
الفهماء يفهمون، وأما الأشرار فلا يفهمون، والكلمة المترجمة «يفهمون» هي الكلمة نفسها التي حدَّدناها في الآية الثالثة والعشرين من الأصحاح التاسع. وهي الكلمة العبرية «بيين» (biyn)، ومعناها أن يُفصل ذهنيًّا. والأشرار لا يفهمون ازدياد المعرفة، لأنهم غير راغبين في إجراء ذلك الفصل الذهني بين الرؤيتين اللتين هما الحقَّان اللذان يُشار إلى أن بيلطشاصر يفهمهما في الآية الأولى، حين يُشار إليه ببيلطشاصر بدلًا من دانيال. ففي الآية الأولى يُشار إليه على أنه شعب عهد الله في الأيام الأخيرة، ويُشار إليه على أنه من الذين يفهمون الرؤيتين اللتين ينبغي لشعب الله أن يُميِّز بينهما تمييزًا ذهنيًّا. إن يسوع يوضِّح نهاية الشيء ببداية الشيء، وفي الأصحاح الثاني عشر يكون الحكماء هم الذين يفهمون نبوَّة الألفين والثلاثمائة سنة، وعلاقتها المباشرة بنبوَّة الوقت «الأطول والأخيرة»، وهي الألفان والخمسمائة والعشرون سنة.
We will continue our study of Daniel’s last vision in the next article.
Nous poursuivrons notre étude de la dernière vision de Daniel dans le prochain article.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
我的民因无知识而灭亡；你既弃掉知识，我也必弃掉你，使你不再给我作祭司；你既忘了你 神的律法，我也必忘记你的儿女。何西阿书 4:6。
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
तिमीहरू पनि, जीवित ढुङ्गाहरूझैँ, एउटा आत्मिक घर, पवित्र पूजाहारीवर्गको रूपमा निर्माण भइरहेका छौ, ताकि येशू ख्रीष्टद्वारा परमेश्वरलाई ग्रहणयोग्य आत्मिक बलिदानहरू चढाओ। यसकारण धर्मशास्त्रमा पनि यसरी लेखिएको छ: हेर, म सियोनमा एउटा मुख्य कुनाको ढुङ्गा राख्दछु, चुनिएको र बहुमूल्य; र जसले उहाँमाथि विश्वास गर्छ, त्यो कदापि लज्जित हुनेछैन। त्यसैले विश्वास गर्ने तिमीहरूका निम्ति उहाँ बहुमूल्य हुनुहुन्छ; तर अवज्ञाकारीहरूका निम्ति, जुन ढुङ्गालाई निर्माण गर्नेहरूले अस्वीकार गरे, त्यही नै कुनाको शिर भएको छ, र ठेस लाग्ने ढुङ्गा तथा बाधाको चट्टान पनि; अर्थात् तिनीहरू वचनमा ठेस खाँदै अवज्ञाकारी हुन्छन्; यही निम्ति तिनीहरू नियुक्त पनि गरिएका थिए। तर तिमीहरू भने चुनिएको वंश, राजकीय पूजाहारीवर्ग, पवित्र जाति, परमेश्वरको निज प्रजा हौ; ताकि अन्धकारबाट आफ्नो अद्भुत ज्योतिमा तिमीहरूलाई बोलाउनुहुने उहाँका महिमाहरू प्रकट गर। तिमीहरू पहिले प्रजा थिएनौ, तर अहिले परमेश्वरका प्रजा भएका छौ; तिमीहरूले कृपा पाएका थिएनौ, तर अहिले कृपा पाएका छौ। 1 पत्रुस 2:5–10.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.
আর তোমরা এই গণ্য কর যে আমাদের প্রভুর দীর্ঘসহিষ্ণুতা পরিত্রাণ; যেমন আমাদের প্রিয় ভ্রাতা পৌলও তাঁকে প্রদত্ত প্রজ্ঞা অনুসারে তোমাদের নিকট লিখিয়াছেন; তদ্রূপ তিনি আপন সমস্ত পত্রেও এই বিষয়গুলির কথা বলিয়াছেন; যাহাতে কতকগুলি বিষয় এমন আছে, যাহা বুঝিতে কঠিন, এবং অশিক্ষিত ও অস্থির লোকেরা সেইগুলিকে, যেমন তারা অন্যান্য শাস্ত্রও বিকৃত করে, তদ্রূপ নিজেদের সর্বনাশের জন্য বিকৃত করে। অতএব, হে প্রিয়জনেরা, তোমরা যেহেতু এই সকল বিষয় পূর্ব হইতেই জান, সতর্ক থাক, পাছে অধার্মিকদের ভ্রান্তির দ্বারা বিপথগামী হইয়া তোমরাও আপনাদের নিজ স্থিরতা হইতে পতিত হও। ২ পিতর ৩:১৫–১৭।
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.
اپنے ذہن میں ان باتوں کو تازہ رکھو، اور خداوند کے حضور اُنہیں تاکید کرو کہ وہ الفاظ پر ایسی بحثیں نہ کریں جن سے کچھ فائدہ نہیں، بلکہ سننے والوں کی خرابی ہوتی ہے۔ پوری کوشش کر کہ تو اپنے آپ کو خدا کے سامنے مقبول ثابت کرے، ایسا کارکن جو شرمندہ ہونے کا محتاج نہ ہو، اور کلامِ حق کو درست طور پر تقسیم کرتا ہو۔ لیکن ناپاک اور بے فائدہ بکواس سے پرہیز کر، کیونکہ وہ بڑھتے بڑھتے مزید بےدینی تک پہنچاتی ہیں۔ 2 تیمتھیس 2:14–16