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.

Ny fahitana farany nomena an’i Daniela dia ahitana ireo toko telo farany. Ny voalohany amin’ireo toko ireo, tahaka ny farany amin’ireo toko telo ireo, dia manondro ny fanandraman’i Daniela, ary ny toko afovoany kosa dia manondro ny tantara ara-paminaniana izay miresaka ny fiakarana sy ny fianjerana farany an’ilay mpanjakan’ny avaratra sandoka. Ny toko voalohany dia tahaka ny farany, ary ny toko afovoany dia maneho ny fikomian’ilay mpanjakan’ny avaratra sandoka. Ny fahitana farany nomena an’i Daniela, dia ny fahitan’ny Reniranon’i Hiddekel, mitondra ny sonian’i Alfa sy Omega, izay Fahamarinana. Eo am-panombohantsika mandinika ny fahitana farany an’i Daniela, dia hanomboka amin’ny andininy voalohany isika.

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.

Tamin’ny taona fahatelon’i Kyrosy, mpanjakan’i Persia, dia nisy teny nambara tamin’i Daniela, izay nantsoina hoe Beltesazara; ary marina izany teny izany, nefa lava ny fotoana voatendry; ary azony ny hevitr’izany teny izany sady azon’ny sainy ny fahitana. Daniela 10:1.

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

Misy fahamarinana maromaro voafono ao anatin’ity andininy ity. Ny voalohany dia ny anaran’i Daniela hoe “Beltesazara”.

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.

Dia nomen’ny lehiben’ny tandapa ireo; ka Daniela nomeny ny anarana hoe Beltesazara; ary Hanania kosa, Sadraka; ary Misaela, Mesaka; ary Azaria, Abednego. Daniela 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.

Nomena an’i Daniela hoe “Beltesazara” tao amin’ny toko voalohany, ary tsy nantsoina intsony hoe “Beltesazara” izy mandra-pampidirana ny fahitany farany. Koa izany no anarany ao amin’ny fijoroany ho vavolombelona voalohany sy farany. Ny fanovana anarana ao amin’ny faminaniana dia maneho tandindon’ny fifandraisan’ny fanekena eo amin’Andriamanitra sy ny olony. Rehefa niditra tao amin’ny fanekena tamin’i Abrama sy Saray ny Tompo, dia novany ho Abrahama sy Saraha ny anarany. Novany ho Isiraely ny anaran’i Jakoba, ary mampanantena Izy fa hanome anarana vaovao ny vahoakany izay ao amin’ny fanekena amin’ny andro farany.

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.

Noho ny amin’i Ziona dia tsy hangina aho, ary noho ny amin’i Jerosalema dia tsy hitoetra aho, mandra-pivoakan’ny fahamarinany tahaka ny famirapiratana, ary ny famonjeny tahaka ny fanilo mirehitra. Ary ny Jentilisa hahita ny fahamarinanao, ary ny mpanjaka rehetra ny voninahitrao; ary ianao hatao amin’ny anarana vaovao, izay hotononin’ny vavan’i Jehovah. Isaia 61:1, 2.

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

Ho an’ny Filadelfianina, izay ilay iray hetsy sy efatra amby efapolo sy efatra arivo amin’ny andro farany, dia manao izao teny fikasana izao aminy koa Izy.

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.

Izay maharesy no hataoko andry ao amin’ny tempolin’Andriamanitro, ka tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro, sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra, avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 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.

Ny mpaminany dia maneho ny olon’Andriamanitra amin’ny andro farany, ary tsy tahaka an’i Abrahama, Saraha ary Isiraely, dia tsy fantatra mazava ny tena hevitr’i Belteshazara. Ny anarana izay omen’Andriamanitra ny olony amin’ny andro farany mba hanehoana ny fifandraisany amin’ny fanekeny dia anarana tsy fantatra mandra-pahatongan’ny fotoana izay hanomezany azy izany anarana izany. Ny anarana hoe Belteshazara dia manondro an’i Daniela ho olon’ny faneken’Andriamanitra, dia Filadelfia amin’ny andro farany, nefa ny tena anarana dia miafina mandra-pahatongan’ny fanisiana tombo-kase, satria voasoratra eo amin’ny handriny izany anarana izany, izay eo ihany koa no anoratana ny tombo-kase.

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.

Ary nijery aho, ka, indro, Zanak’ondry iray nitsangana teo an-tendrombohitra Ziona, ary nisy iray hetsy sy efatra alina sy efatra arivo niaraka taminy, izay nanana ny anaran’ny Rainy voasoratra teo amin’ny handriny. Apokalypsy 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 dia antsoina hoe Belteshazzar ao amin’ny toko voalohany ary avy eo ao amin’ny toko fahafolo, ka amin’izany dia manondro ny tenany ho tandindon’ny hetsiky ny anjely voalohany sy ny hetsiky ny anjely fahatelo; fa ny toko voalohany dia misolo tena ny hafatry ny anjely voalohany, araka izay efa nofaritana tamin’ny antsipiriany tao amin’ireo lahatsoratra teo aloha. Koa ny toko fahafolo dia misolo tena ny hetsiky ny anjely fahatelo sy ny vahoakan’ny fanekena amin’ny andro farany. Ary avy eo ilay andininy dia manondro an’i Belteshazzar ho tandindon’ireo izay mahatakatra ny fitomboan’ny fahalalana izay naseho rehefa nesorina ny tombo-kase tao amin’ilay hetsika fanavaozana izay nanomboka tamin’ny 1989. Izany dia asehon’ny fanamafisana ny amin’izay fantatr’i Daniela (Belteshazzar).

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.

I Daniela dia fantatra ho nahalala ny “teny” izay “nambara tamin’i Daniela,” “ary marina ny teny, nefa lava ny andro voatendry; ary nahafantatra ny teny izy, sady nahazo fahalalana ny fahitana.” Nahafantatra ny “teny” Daniela, ary koa “ny fahitana.” Ny teny hebreo hoe “dabar” dia adika hoe “teny” ao amin’io andininy io, ary ny heviny dia “teny.” Ara-paminaniana, ny “teny” dia maneho na ny fahitan’ny “fotoana fito,” ary koa maneho an’i Kristy, Izay Teny. Na ny “fotoana fito” na i Kristy dia samy Ilay Vatolampy nolavin’ny mpanao trano, ary Daniela dia maneho vahoaka iray izay mahatakatra ireo lafiny roa amin’ny tandindon’ny Teny.

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.”

Ao amin’ny Daniela toko fahasivy, andininy faha-roa amby roapolo, no ahitantsika ny iray amin’ireo andininy manan-danja indrindra mifandray amin’ny faminaniana momba ny fotoana, dia ny roa arivo sy telonjato taona sy ny roa arivo sy diman-jato amby roapolo taona, izay asehon’ilay fanontaniana ao amin’ny Daniela toko fahavalo, andininy faha-telo ambin’ny folo, sy ny valiny ao amin’ny andininy faha-efatra ambin’ny folo. Ny fanontaniana dia manao hoe: “Mandra-pahoviana no haharetan’ny fahitana “chazon” izay manondro ny fanitsakitsahana ny fitoerana masina sy ny maro, izay notanterahin’ny fanompoan-tsampy ary avy eo ny fahefana papaly?” Naharitra roa arivo sy diman-jato amby roapolo taona izany fanitsakitsahana izany, ho fanatanterahana ny “impito” ao amin’ny Levitikosy enina amby roapolo.

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.

Ny valin’ilay fanontaniana ao amin’ny andininy fahatelo ambin’ny folo dia hoe: hatramin’ny roa arivo sy telon-jato taona; ary amin’izany dia hodiovina ny fitoerana masina izay nohitsakitsahina; ary ny fahitana “mareh” momba ireo roa arivo sy telon-jato taona no mampifamatotra ireo faminaniana roa momba ny fotoana; ary ao amin’ny andininy faha-telo amby roapolon’ny Daniela toko fahasivy, i Gabriela dia mitarika an’i Daniela hahatakatra ny fifandraisan’ireo fahitana roa.

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.

Tamin’ny fiandohan’ny fifonanao dia nivoaka ny didy, ary tonga aho hampahafantatra anao izany; fa tena malala indrindra ianao; koa fantaro ny teny, ary diniho ny fahitana. Daniela 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 hoe “mahatakatra,” “mandinika” ao amin’ilay andininy dia ny teny Hebreo hoe “biyn,” ary midika hoe “manavaka ara-tsaina” izany. Nampahafantarin’i Gabriela an’i Daniela mba hanao fanavahana ara-tsaina eo amin’“ilay raharaha” sy “ilay fahitana.” Ny “fahitana” ao amin’ilay andininy dia ny teny Hebreo hoe “mareh,” ary izany no fahitana ny roa arivo sy telon-jato taona izay nifarana tamin’ny 22 Oktobra 1844. Ny teny Hebreo nadika hoe “raharaha” dia ilay teny iray ihany nadika hoe “zavatra,” ao amin’ny andininy voalohany amin’ny toko faha‑folo. Izany dia ny teny Hebreo hoe “dabar,” ary maneho ny fahitana ny roa arivo sy diman-jato ary 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).

Ao amin’ny andininy voalohany amin’ny toko fahafolo, ny vahoakan’Andriamanitra ao amin’ny fanekena amin’ny andro farany dia asehon’i Belteshazara, ary efa nahatakatra ny fitomboan’ny fahalalana izay tonga tamin’ny fotoan’ny farany tamin’ny 1989 izy ireo, ka nahafahany nahatakatra ny fifandraisan’ireo fahitana roa, izay ny Millerita tamin’ny hetsiky ny anjely voalohany dia tsy nahatakatra afa-tsy amin’ny ampahany ihany. Ao amin’ilay andininy, ny fahitana aseho ho toy ny “zavatra” dia ampahafantarina ho ilay lava indrindra amin’ireo faminaniana roa, satria eo anelanelan’ireo filazana roa ao amin’ilay andininy momba ilay “zavatra”, dia ambaran’i Daniela fa ny fotoana voatendry ho an’ilay “zavatra” (ny dabar) dia “lava”, mifandray amin’ilay fahitana (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.

Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay nantsoina hoe Beltesazara; ary marina izany zavatra izany, nefa ny andro voatendry dia mbola lavitra; ary azony izany zavatra izany, sady azony ny fahitana. Daniela 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.

Ny fahamarinana an-kolaka fa ny “fotoana fito” no faminaniana momba ny fotoana lava indrindra izay notorìn’ny Millerita dia lavin’ny Advantisma Laodiseana, miorina amin’ny andalan-teny iray izay ahodiny ho amin’ny fandringanana azy ihany. Noho ny fandavany ny “fotoana fito” tao amin’ny fikomiana tamin’ny 1863, dia tsy hitany ny fifandraisan’ireo faminaniana roa tonta, ary ny andalana manaraka dia tsy hainy, na tsy tiany, afa-tsy ny mahita azy ho manondro ireo telo arivo sy roanjato amby zato taona.

“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.

“Ny fanandraman’ireo mpianatra izay nitory ny ‘filazantsaran’ny fanjakana’ tamin’ny fiavian’i Kristy voalohany, dia nanana ny tandrify azy tao amin’ny fanandraman’ireo izay nanambara ny hafatry ny fiaviany fanindroany. Tahaka ny nivoahan’ireo mpianatra nitory hoe: ‘Tontosa ny fotoana, ary efa akaiky ny fanjakan’Andriamanitra,’ dia tahaka izany koa no nanambaran’i Miller sy ireo namany fa efa ho tapitra ilay vanim-potoana ara-paminaniana lava indrindra sady farany aseho ao amin’ny Baiboly, fa efa akaiky ny fitsarana, ary efa hiditra ny fanjakana mandrakizay. Ny fitorian’ireo mpianatra mikasika ny fotoana dia naorina teo amin’ny fito-polo herinandro ao amin’ny Daniela 9. Ny hafatra nomen’i Miller sy ireo namany dia nanambara ny fiafaran’ny 2300 andro ao amin’ny Daniela 8:14, izay anisany ny fito-polo herinandro. Ny fitorian’ny andaniny sy ny ankilany dia samy naorina teo amin’ny fahatanterahan’ny ampahany samihafa amin’io vanim-potoana ara-paminaniana lehibe io ihany.” 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.

Aza adinoina ny lojika raiki-tampisaka ao anatin’ity andalan-teny farany ity. Ny Advantisma Laodiseana dia tsy mampianatra an’izao tontolo izao fa noheverin’ny Millerita ho ny fitoerana masina any an-danitra ilay fitoerana masina hodiovina, satria izy ireo, sy izay rehetra maniry hijery ny firaketana ara-tantara, dia mahalala fa ny finoan’ny Millerita dia hoe ny tany no ilay fitoerana masina hodiovina. Ny andalan-teny sintonin’ny Advantisma Laodiseana ho amin’ny fandringanany ihany dia izao: “koa dia nambaran’i Miller sy ireo mpiara-miasa taminy fa ilay fe-potoana faminaniana lava indrindra sady farany aseho ao amin’ny Baiboly dia saiky hifarana”, izay iantsenany mafy fa ny roa arivo sy telon-jato taona ao amin’ny Daniela toko faha-valo, andininy faha-efatra ambin’ny folo, izany.

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.

Ny bokin-tantara nosoratan’ny Advantista mihitsy no manondro fa ireo mpitory Millerita telonjato dia SAMY nampiasa ny tabilao mpisava lalana tamin’ny 1843 tao amin’ny famelabelarany, ary mazava tsy misy fisalasalana eo amin’ilay tabilao, sy ao amin’ny sisa amin’ny fijoroana vavolombelona ara-tantara, fa ny “fotoana fito” (roa arivo sy diman-jato sy roapolo taona) no faminaniana izay nofaritan’izy ireo ho “vanim-potoana faminaniana lava indrindra sady farany,” izay “saiky hifarana.” Noho ny fikomiany tamin’ny 1863, fony izy ireo nandà ilay vato fehizoron’ny “fotoana fito,” dia manizingizina an-jambany izy ireo ankehitriny fa mamerina manoratra ny tantara efa niorina i Ranabavy White ao amin’ilay andalan-teny ao amin’ny 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.

Ao amin’ny andininy voalohany amin’ny Daniela toko faha‑folo, Beltesazara dia misolo tena ny vahoakan’Andriamanitra amin’ny andro farany, ary izy ireo dia mahatakatra na ny fanontaniana na ny valiny ao amin’ny Daniela toko faha‑valo, andininy faha‑telo ambin’ny folo sy faha‑efatra ambin’ny folo, izay ambaran’i Rahavavy White ho fototra sy andry afovoan’ny finoana Advantista. Ao amin’ilay fanehoana asehon’i Daniela ao amin’ilay andininy, dia manamarika fanavahana izy eo amin’ny vahoakan’Andriamanitra mpiray fanekena amin’ny andro farany sy ny Advantisma Laodiseana, satria ireo no mahatakatra ny fitomboan’ny fahalalana tamin’ny 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.

Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay nantsoina hoe Beltesazara; ary marina izany zavatra izany, nefa lava ny fotoana voatendry; ary azony tsara izany zavatra izany sady azony ny hevitry ny fahitana. Daniela 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.

Ny andininy voalohany no fiandohan’ny fahitana nomena teo amoron’ny Renirano Hiddekel, izay mifarana ao amin’ny toko faharoa ambin’ny folo. Any no ahitantsika ny fanokafana ny bokin’i Daniela amin’ny fotoanan’ny farany; koa ny fanehoana an’i Daniela ho mahafantatra ny “zavatra” sy ny “fahitana” dia mifandray amin’ireo izay mahafantatra, ka antsoina hoe “hendry,” mifanohitra amin’ireo izay tsy mahafantatra, ka antsoina hoe “ratsy fanahy.” Ao amin’ny andininy faha‑folo amin’ny toko faharoa ambin’ny folo no anehoana ny fanavahana ireo sokajy roa ireo.

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.

Maro no hodiovina sy hodi-botsiana ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 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.

Ny “hendry” no mahafantatra, ary ny ratsy fanahy tsy mahafantatra; ary ilay teny nadika hoe “mahafantatra” dia ilay teny ihany izay hitantsika ao amin’ny andininy faha-roa-polo amby telo amin’ny toko fahasivy. Izany dia ilay teny hebreo hoe “biyn,” izay midika hoe manavaka ao an-tsaina. Ny ratsy fanahy tsy mahafantatra ny fitomboan’ny fahalalana, satria tsy vonona hanao ilay fanavahana ara-tsaina ny amin’ireo fahitana roa izy, izay fahamarinana amantarana an’i Belteshazzar ho mahalala ao amin’ny andininy voalohany, rehefa antsoina hoe Belteshazzar izy fa tsy hoe Daniela. Ao amin’ny andininy voalohany dia aseho ho vahoakan’Andriamanitra amin’ny fanekena amin’ny andro farany izy, ary aseho koa ho isan’ireo izay mahafantatra ireo fahitana roa izay tokony hanavahan’ny vahoakan’Andriamanitra ao an-tsaina. Maneho ny fiafaran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray i Jesosy, ary ao amin’ny toko faharoa ambin’ny folo, ny hendry dia ireo izay mahatakatra ny faminaniana momba ny roa arivo sy telonjato taona, sy ny fifandraisany mivantana amin’ilay faminaniana momba ny fotoana “lava indrindra sy farany,” izay ny roa arivo sy dimy amby roapolo taona.

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

Ao amin’ny lahatsoratra manaraka no hanohizantsika ny fandinihantsika ny fahitana farany nomena an’i Daniela.

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.

Ny oloko dia ringana noho ny tsy fahalalana; satria nolavinao ny fahalalana, dia holaviko kosa ianao, ka tsy ho mpisorona ho Ahy intsony; satria nanadino ny lalàn’Andriamanitrao ianao, dia hanadino ny zanakao kosa Aho. Hosea 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.

Ianareo koa, tahaka ny vato velona, dia aorina ho trano ara-panahy, ho fisoronana masina, mba hanolotra fanatitra ara-panahy, izay ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. Fa izany no voasoratra ao amin’ny Soratra Masina hoe: Indro, mametraka vato fehizoro lehibe ao Ziona Aho, voafidy sady sarobidy; ary izay mino Azy dia tsy ho menatra. Koa aminareo izay mino dia sarobidy Izy; fa amin’izay tsy mankatò kosa, ny vato izay nolavin’ny mpanao trano, dia io ihany no tonga fehizoro; ary vato mahatafintohina sy harambato mahatafintohina, dia ho an’izay tafintohina amin’ny teny, satria tsy mankatò izy; ary ho amin’izany indrindra no nanendrena azy koa. Fa ianareo kosa dia taranaka voafidy, fisoronam-panjakana, firenena masina, olona navahana ho an’Andriamanitra, mba hanehoanareo ny fiderana Azy izay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga; ianareo izay taloha tsy firenena, fa ankehitriny dia olon’Andriamanitra; izay tsy nahazo famindram-po taloha, fa ankehitriny kosa efa nahazo famindram-po. 1 Petera 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.

Ary hevero ho famonjen’ny Tompontsika; tahaka ny nanoratan’i Paoly rahalahintsika malala taminareo koa, araka ny fahendrena nomena azy; tahaka izany koa ao amin’ny epistily rehetra soratany, fa miresaka ireo zavatra ireo ao aminy izy; ary ao anatiny no misy zavatra sasany saro-pantarina, izay ahodinkodin’ireo tsy mahay sy tsy mafy orina, tahaka ny anaovany amin’ny Soratra Masina hafa koa, ho amin’ny fandringanana ny tenany. Koa ianareo, ry malala, satria fantatrareo rahateo izany dieny mialoha, dia mitandrema, fandrao tarihin’ny fahadisoan’ny ratsy fanahy ianareo ka hiala amin’ny faharetanareo mafy orina. 2 Petera 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.

Ireo zavatra ireo no ampahatsiarovy azy, ka asaovy mihazona mafy eo anatrehan’ny Tompo izy mba tsy hifanditra ny amin’ny teny, satria tsy mahasoa akory izany, fa mitondra ho amin’ny fandravana izay mihaino. Miezaha mafy haneho ny tenanao ho eken’Andriamanitra, dia mpiasa tsy mila menatra, mizara tsara ny tenin’ny fahamarinana. Fa ialao ny resaka tsy masina sy poakaty; fa izany dia hitarika ho amin’ny toe-panahy ratsy bebe kokoa. 2 Timoty 2:14–16