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.

Daniela zang tehna hmaisaang ber chu bung thum hnuhnungte a huam a ni. Chung bungte zinga bung hmasa ber chuan, bung thumte zinga hnuhnung ber ang bawkin, Daniela thil tawrhna a hril a; bung laimawiah chuan hrilhlawk hmasawnna chanchin, sakhuainaa lalram hmuhthim, hmalsak lo “hmalei lal” dik lo tak chu a hnuhnung berah a lo ding chhuakna leh a tlu ta na tura thu a hril a ni. Bung hmasa ber chu bung hnuhnung ber ang a ni a, bung laimawiah chuan hmalei lal dik lo takin a helna a entir. Daniela zang hnuhnung ber, Hiddekel Lui hmanga zang chu, Alfa leh Omega, Chutak chu a nihna hmingchhinna a keng a ni. Daniela zang hnuhnung ber kan sawi tan dawn hian, châng khatna atangin kan tan ang.

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.

Na mwaka wa tatu wa Koreshi, mfalme wa Uajemi, jambo lilifunuliwa kwa Danieli, aliyeitwa jina lake Belteshaza; nalo jambo lile lilikuwa kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalifahamu jambo lile, akapata ufahamu wa maono. Danieli 10:1.

There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.

Achu buñi nyiꞌi kuu ndoo ña tutu iin versículo ya. Tuꞌun xinañuꞌu ka nduu sivi Daniel, “Belteshazzar”.

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.

Naye mkuu wa matowashi akawapa majina; maana Danieli akamwita Belteshaza; na Hanania akamwita Shadraki; na Mishaeli akamwita Meshaki; na Azaria akamwita 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.

Danyeli alipewa jina “Belteshaza” katika sura ya kwanza, naye hatambulishwi tena kuwa “Belteshaza” mpaka maono yake ya mwisho yanapoanzishwa. Kwa hiyo, Belteshaza ndilo jina lake katika ushuhuda wake wa kwanza na wa mwisho. Mabadiliko ya jina katika unabii huwakilisha ishara ya uhusiano wa agano kati ya Mungu na watu Wake. Bwana alipoingia katika agano na Abramu na Sarai, alibadilisha majina yao kuwa Ibrahimu na Sara. Alibadilisha jina la Yakobo kuwa Israeli, naye anaahidi kuwapa watu Wake wa agano wa siku za mwisho jina jipya.

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.

እንበለ ጽዮን ኣይስቅትን እየ፣ እንበለ የሩሳሌምውን ኣይዕረፍን እየ፣ ጽድቃ ከም ብርሃን ክትወጽእ፣ ምድሓናውን ከም ዝነድድ መብራህቲ ክኸውን ክሳዕ ዚኸውን። ኣህዛብ ጽድቅኺ ክርእዩ እዮም፣ ኩሎም ነገሥታትውን ክብርኺ፤ እግዚኣብሄር ኣፉ ዝሰምዮ ሓድሽ ስም ድማ ክትስመዪ ኢኺ። ኢሳይያስ 61፡1, 2።

To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.

Eisafilaadelfia, ka tû ni amaaglak a gatus ha kuarenta kuatro mil gi tinakpô na famagu’on, ha nafa’na’gue lokkue’ este na promesa.

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.

Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena kamwe; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, yaani Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na ayasikie yale ambayo Roho ayaambia makanisa. Ufunuo 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.

Aprofeta vakwatekeleza watu wa Mungu wa siku za mwisho, na tofauti na Abrahamu, Sara na Israeli, maana halisi ya Belteshaza haijulikani. Jina ambalo Mungu anawapa watu Wake wa siku za mwisho ili kuwakilisha uhusiano Wake wa agano ni jina lisilojulikana mpaka wakati atakapowapa jina hilo. Jina Belteshaza linamtambulisha Danieli kuwa watu wa Mungu wa agano wa Filadelfia katika siku za mwisho, lakini jina lenyewe limefichwa mpaka kutiwa muhuri, kwa maana jina hilo limeandikwa juu ya vipaji vya nyuso zao, ambapo ndipo muhuri nao umeandikwa.

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.

Na nikatazama, na tazama, Mwana-Kondoo amesimama juu ya mlima Sayuni, na pamoja naye watu mia moja arobaini na nne elfu, wakiwa na jina la Baba yake limeandikwa katika vipaji vya nyuso zao. Ufunuo 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.

Danyeli abwirwa Beliteshazari mu gice cya mbere hanyuma no mu gice cya cumi, bityo akigaragaza nk’ikimenyetso cy’umuryango w’umumarayika wa mbere, n’umuryango w’umumarayika wa gatatu, kuko igice cya mbere gihagarariye ubutumwa bw’umumarayika wa mbere, nk’uko byamaze kugaragazwa mu buryo burambuye mu nyandiko zabanje. Bityo rero igice cya cumi gihagarariye umuryango w’umumarayika wa gatatu, n’ubwoko bw’isezerano bwo mu minsi y’imperuka. Maze uwo murongo ukerekana Beliteshazari nk’ikimenyetso cy’abasobanukiwe ukwiyongera k’ubumenyi kwashyizwe ahagaragara mu muryango w’ivugurura watangiye mu mwaka wa 1989. Ibi bigaragazwa n’intsindagirizo ishyirwa ku byo Danyeli (Beliteshazari) yari azi.

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.

Danyeli amenyekanibwa ng’oyo amanyi “ekintu” eky “kyabikkulirwa Danyeli,” era nti “ekintu kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu: n’ategeera ekintu ekyo, era n’aba n’okutegeera okw’okwolesebwa.” Danyeli yategeera “ekintu,” era n’ategeera ne “okwolesebwa.” Ekigambo ky’Olwebbulaniya “dabar,” kivvuunulwa nga “ekintu” mu lunyiriri olwo, era kitegeeza “ekigambo.” Mu ngeri ey’obunnabbi “ekigambo” kikiikirira byombi okwolesebwa okw’ “ebiseera omusanvu,” era nate kikiikirira Kristo, oyo Kigambo. Byombi “ebiseera omusanvu,” ne Kristo lwe Lwazi abazimbi lye baagaanira, era Danyeli akiikirira abantu abategeera ebintu byombi eby’obubonero bw’Ekigambo.

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.”

താനിയേൽ ഒമ്പതാം അധ്യായം, ഇരുപത്തിമൂന്നാം വാക്യത്തിൽ, ഇരുപത്തിമുന്നൂറു വർഷവും രണ്ടായിരത്തി അഞ്ഞൂറിരുപതു വർഷവും എന്ന കാലപ്രവചനങ്ങളോടു ബന്ധമുള്ള അത്യന്തം പ്രധാനപ്പെട്ട വാക്യങ്ങളിൽ ഒന്നിനെ നാം കണ്ടെത്തുന്നു; അവ താനിയേൽ എട്ടാം അധ്യായം, പതിമൂന്നാം വാക്യത്തിലെ ചോദ്യത്താലും പതിനാലാം വാക്യത്തിലെ ഉത്തരത്താലും പ്രതിനിധീകരിക്കപ്പെടുന്നു. ആ ചോദ്യം ഇങ്ങനെ ചോദിക്കുന്നു: “വിശുദ്ധമന്ദിരത്തെയും സൈന്യത്തെയും ചവിട്ടിമെതിച്ചതായി തിരിച്ചറിയപ്പെടുന്ന ‘chazon’ ദർശനം എത്രകാലം തുടരും? അത് ആദ്യം പൗരസ്ത്യവിശ്വാസമൂലമുള്ള വിഗ്രഹാരാധനയാലും തുടർന്ന് പാപ്പത്വത്താലും നിവർത്തിക്കപ്പെട്ടു.” ആ ചവിട്ടിമെതിക്കൽ ലേവ്യപുസ്തകം ഇരുപത്താറിലെ “ഏഴു കാലങ്ങൾ” എന്നതിന്റെ നിവൃത്തിയായി രണ്ടായിരത്തി അഞ്ഞൂറിരുപതു വർഷം എടുത്തു.

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.

Kuvharu gwa ndimana ya khumi na nhararu yehile huri: kufikila myaka ya zviuru zviviri na mazana matatu; ndipo nzvimbo tsvene, iyo yakatsikwa pasi, ichanatswa; uye chiratidzo che “mareh” chemakore zviuru zviviri nemazana matatu chinosunga pamwechete zviporofita zviviri zvenguva, uye mundima ya makumi maviri nenhatu ya Danieri pfumbamwe, Gabrieli ari kutungamirira Danieri kunzwisisa ukama huripo pakati pezviratidzo zviviri.

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.

Na mwanzo wa maombi yako amri ilitoka, nami nimekuja kukujulisha; kwa maana wewe umependwa sana. Basi elewa neno hilo, ukatafakari maono hayo. Danieli 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.

ន័យពាក្យដែលត្រូវបានបកប្រែទាំងជា «យល់» និង «ពិចារណា» នៅក្នុងខគម្ពីរនោះ គឺជាពាក្យហេប្រឺ «biyn» ហើយវាមានន័យថា «បំបែកដោយចិត្តគំនិត»។ កាប្រ៊ីយ៉ែលជូនដំណឹងដល់ដានីយ៉ែលឲ្យធ្វើការបំបែកដោយចិត្តគំនិតរវាង «ពាក្យនោះ» និង «និមិត្ត»។ «និមិត្ត» នៅក្នុងខគម្ពីរនោះ គឺជាពាក្យហេប្រឺ «mareh» ហើយវាជានិមិត្តអំពីរយៈពេលពីរពាន់បីរយឆ្នាំ ដែលបានបញ្ចប់នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844។ ពាក្យហេប្រឺដែលត្រូវបានបកប្រែថា «ពាក្យនោះ» គឺជាពាក្យដដែលដែលត្រូវបានបកប្រែថា «រឿង» នៅក្នុងខទីមួយនៃជំពូកទីដប់។ វាគឺជាពាក្យហេប្រឺ «dabar» ហើយវាតំណាងឲ្យនិមិត្តអំពីរយៈពេលពីរពាន់ប្រាំរយម្ភៃឆ្នាំ ដែលក៏បានបញ្ចប់នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ដែរ។

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).

لە ئایەتی یەکەمی بەشی دەیەمدا، گەلی پەیمانی خودا لە ڕۆژانی دواهەمدا بە بێلتەشەزەر نیشان دراون، و ئەوان ئەو زیادبوونی زانیارییەیان تێگەیشتووە کە لە کاتی کۆتایی ساڵی 1989دا هات، و ڕێگایان دا بۆ ئەوەی پەیوەندیی نێوان دوو بینینەکە تێبگەن، کە میلەریتەکانی بزوتنەوەی فریشتەی یەکەم تەنها بە شێوەیەکی ناکامل تێیانگەیشتبوون. لەو ئایەتەدا، ئەو بینینەی کە وەک “شتەکە” نیشان دراوە، وەک درێژترین لە نێوان ئەو دوو پێشبینییە ناسێنراوە، چونکە لە نێوان ئەو دوو ئاماژەیەی لە ئایەتەکەدا بۆ “شتەکە”، دانیال کاتی دیاریکراوی “شتەکە” (dabar) دیاری دەکات کە “درێژ” بوو، بە پێچەوانەی ئەو بینینە (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.

Na mwaka wa tatu wa Koreshi, mfalme wa Uajemi, Danieli, aliyeitwa kwa jina la Belteshaza, alifunuliwa jambo; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalifahamu jambo hilo, akapata kuelewa maono. Danieli 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.

Ukali wa ukweli kwamba “nyakati saba” ni unabii wa wakati mrefu zaidi ambao Wamileriti waliutangaza, unakanushwa na Uadventisti wa Laodikia, kwa msingi wa kifungu ambacho hukipotosha kwa uangamivu wao wenyewe. Kwa kuukataa “nyakati saba” katika uasi wa mwaka 1863, hawaoni uhusiano wa unabii hizo mbili, na wanaweza tu, au watataka tu, kuona kifungu kinachofuata kuwa kinazitambulisha miaka elfu mbili na mia tatu.

“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.

Kubahoze kw’abigishwa babwirije “ubutumwa bwiza bw’ubwami” mu kuza kwa mbere kwa Kristo, kwari gufite igihuje na ko mu kubahoze kw’abatangaje ubutumwa bw’ukuza kwe kwa kabiri. Nk’uko abigishwa bagiye babwiriza bati: “Igihe kirasohoye, ubwami bw’Imana buri hafi,” ni ko na Miller na bagenzi be batangaje ko igihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma cyerekanwe muri Bibiliya cyari kigiye kurangira, ko urubanza rwari ruri hafi, kandi ko ubwami bw’iteka bwari bugiye gutangizwa. Ububwiriza bw’abigishwa bwerekeye igihe bwari bushingiye ku byumweru mirongo irindwi byo muri Daniyeli 9. Ubutumwa bwatanzwe na Miller na bagenzi be bwatangazaga irangira ry’iminsi 2300 yo muri Daniyeli 8:14, iyo byumweru mirongo irindwi bigize igice cyayo. Ububwiriza bwa buri ruhande bwari bushingiye ku isohozwa ry’igice gitandukanye cy’icyo gihe kimwe gikomeye cy’ubuhanuzi.” Intambara Ikomeye, 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.

Mu ushinge mantiki iliyomo kwa ndani katika kifungu hiki cha mwisho. Uadventista wa Laodikia hauifundishi dunia kwamba Wamilleri waliifikiri patakatifu panapopaswa kutakaswa kuwa ni patakatifu pa mbinguni, kwa maana wao, na yeyote apendaye kuutazama kumbukumbu ya kihistoria, wanajua kwamba Wamilleri waliamini patakatifu panapopaswa kutakaswa kuwa ni dunia. Kifungu ambacho Uadventista wa Laodikia hukipotosha kwa uangamivu wao wenyewe ni hiki: “hivyo Miller na washirika wake walitangaza kwamba kipindi kirefu zaidi na cha mwisho cha unabii kinacholetwa wazi katika Biblia kilikuwa karibu kuisha”, ambacho wao husisitiza kuwa ni miaka elfu mbili na mia tatu ya Danieli sura ya nane, aya ya kumi na nne.

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.

Adventism-gi a-tongan history books in, Millerite preachers three hundred-tang ama 1843 pioneer chart chu a-seng·ani presentations-o jringachim ine identify ka·a; aro chart-o, aro a·gilsakgipa historical testimony gipinrang-o, “seven times” (twenty-five hundred and twenty years) oni ua prophecy ong·a ine namen rongtalbee nikna man·a, jekon uamang “longest and last prophetic period” ine identify ka·aha, jean “about to expire” ong·engachim. 1863-o uamangni rebellion gimin, jensalo uamang “seven times” ni foundation stone-ko jechakaha, da uamang andalgipa gisikchi insist ka·enga je, The Great Controversy-oniko ong·gipa passage-o Sister White established history-ko re-write ka·engaha.

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.

Danyeli capítulo teni lya vese lya kwanza, Belteshazari alemuñisha bantu ba Leza ba mu matuku a kulekelesha, kabiji baumvwisha byonse bibidi, lukonko ne mwasuko bya Danyeli capítulo eight, vese thirteen ne fourteen, byo bamonwa na Sister White kuba musingi ne mpunda ya mukachi ya lwitabilo lwa ba Adventist. Mu kifwanyikilo kyo Danyeli alemuñisha mu vese, alepanga kusanshanya pakachi ka bantu ba lukano lwa Leza ba mu matuku a kulekelesha ne Adventism wa Laodikea, mambo abo ni bo baumvwisha kwiyangijila kwa lwijilo mu 1989.

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.

Mu mwaka gwa gatatu gwa Kulausi mwene Peresia, Daniele, witwaga Beluteshazari, yahishuliwe ijambo; kandi iryo jambo ryari iry’ukuri, ariko igihe cyategetswe cyari kirekire. Nuko asobanukirwa iryo jambo, kandi agira ubwenge bwo gusobanukirwa iyerekwa. Danieli 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.

Ndima ya kwanza ndiyo mwanzo wa ono lililotolewa kando ya Mto Hidekeli, ambalo linaishia katika sura ya kumi na mbili. Humo ndimo tunapopata kufunuliwa kwa kitabu cha Danieli wakati wa mwisho; kwa hiyo, uwakilishi wa Danieli akielewa “jambo” na “ono” unaunganishwa na wale wenye kuelewa, nao hutambulishwa kuwa ni “wenye hekima,” kinyume na wale wasioelewa, ambao hutambulishwa kuwa ni “waovu.” Katika ndima ya kumi ya sura ya kumi na mbili, tofauti kati ya makundi hayo mawili inaonyeshwa.

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.

Bangi bakasafishwa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda kwa uovu; wala hakuna hata mmoja wa waovu atakayefahamu; bali wenye hekima watafahamu. Danieli 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.

“Abamagezi” baratahura, kandi abanyabyaha ntibatahura; kandi ijambo ryahinduwemo ngo “gutahura” ni ryo jambo nyene twabonye ku murongo wa makumyabiri na gatatu wo mu gice ca cenda. Ni ijambo ry’Igiheburayo “biyn,” risobanura gutandukanya mu bwenge. Abanyabyaha ntibatahura ukwiyongera kw’ubumenyi, kuko badashaka gukora uko gutandukanya mu bwenge kwa vya vyerekanywe bibiri, ari vyo kuri Beluteshazari avugwako ko yabitahura ku murongo wa mbere, igihe yitwa Beluteshazari aho kwitwa Daniyeli. Ku murongo wa mbere avugwa ko ari ubwoko bw’Imana bw’isezerano bwo mu misi y’iherezo, kandi avugwa kandi ko ari abatahura ivyo vyerekanywe bibiri, abo ubwoko bw’Imana bukwiriye gutandukanya mu bwenge. Yesu yerekana iherezo ry’ikintu akoresheje intango y’ikintu, kandi mu gice ca cumi na kabiri, abamagezi ni abatatahura ubuvugishwa bw’imyaka ibihumbi bibiri na magana atatu, n’isano yabwo itaziguye n’ubuvugishwa bw’igihe “kirekire kuruta ibindi kandi ca nyuma,” ari bwo imyaka ibihumbi bibiri na magana atanu na mirongo ibiri.

We will continue our study of Daniel’s last vision in the next article.

ئێمە لە وتاری داهاتوودا لێکۆڵینەوەکەمان لە سەر دوا بینینی دانیال بەردەوام دەکەین.

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.

Abantu bange babhujijwe no kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utazaba umutambyi wanjye; kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 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.

Nanyi mpe, lokola mabanga ya bomoi, bozali kotongama lokola ndako ya molimo, bonganga-nzambe ya bule, mpo na kobonza mbeka ya molimo, oyo endimami na Nzambe na nzela ya Yesu Klisto. Yango wana mpe ekomami kati na Makomi ete: Tala, natye na Siona libanga ya motó ya songe, oyo eponami, ya motuya mingi; mpe ye oyo andimi kati na ye akoyoka nsɔni te. Boye, mpo na bino baoyo bondimaka, azali ya motuya; kasi mpo na baoyo batosaka te, libanga oyo batongi babwakaki, yango moko ekómi motó ya songe, mpe libanga ya kokwisa, mpe libanga monene ya kobetisa mabaku; mpo na baoyo bakweyaka na liloba, lokola bazali bato ya botomboki; mpe mpo na yango mpe batyamaki. Kasi bino bozali libota oyo eponami, bonganga-nzambe ya bokonzi, ekolo ya bule, bato oyo bazali ya Nzambe mpenza; mpo bólakisa masanzoli ya ye oyo abengaki bino bóbima na molili bókɔta na pole na ye ya kokamwa; bino oyo kala bozalaki bato te, kasi sikawa bozali bato ya Nzambe; bino oyo bozwaki mawa te, kasi sikawa bozwi mawa. 1 Petelo 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.

Namuhesabie uvumilivu rurehare rw’Umwami wacu ko ari agakiza; nk’uko na mwene Data dukunda Pawulo, akurikije ubwenge yahawe, na we yabandikiye; kandi no mu nzandiko ze zose abivugamo, harimo ibintu bimwe bigoye gusobanukirwa, ibyo abatize kandi badakomeye bagoreka, nk’uko bagoreka n’andi Byanditswe, bikabazanira kurimbuka kwabo ubwabo. Nuko rero, bakundwa, ko ibyo mubizi mbere y’igihe, mwirinde kugira ngo mutazayobywa n’ubuyobe bw’abanyabyaha, ngo mugwe muretse gushikama kwanyu. 2 Petero 3:15–17.

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.

Eby’ebintu bino obajjukizenga, ng’obakuutira mu maaso ga Mukama balemenga okuwakana ku bigambo ebitalina mugaso, ebireeta okubula kw’abo abiwulira. Fuba nnyo okwolesa wekka eri Katonda ng’osiimibwa, omukozi atalina kya kukwatirwa nsonyi, ng’oyawula obulungi ekigambo eky’amazima. Naye weewale ebigambo eby’obujama n’ebitaliimu, kubanga biryeyongera okuleeta obutatya Katonda obusingawo. 2 Timoseewo 2:14–16.