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.

Visi panungtungan Daniel ngawengku tilu pasal panungtungan. Pasal kahiji tina éta pasal-pasal, kitu deui pasal panungtungan tina tilu éta, ngajelaskeun pangalaman Daniel, sedengkeun pasal tengah ngajelaskeun sajarah nubuat anu nyanghareupan kana naékna anu pamungkas jeung ragragna raja kalér palsu. Pasal kahiji sarupa jeung pasal panungtungan, jeung pasal tengah ngagambarkeun pambrontakan raja kalér palsu. Visi panungtungan Daniel, nyaéta visi ngeunaan Walungan Hiddekel, mawa tanda tangan Alpha jeung Omega, anu nyaéta Kaleresan. Nalika urang mimiti ngulik visi panungtungan Daniel, urang baris ngamimitian ku ayat kahiji.

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.

Dina taun katilu pamaréntahan Koresy raja Pérsia, aya hiji perkara anu diwahyukeun ka Daniél, anu dingaranan Béltesyasar; éta perkara téh enya, tapi waktu anu geus ditangtukeun téh panjang; sarta manéhna ngartos kana éta perkara, jeung miboga pamahaman kana éta titingalian. Daniel 10:1.

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

Aya sababaraha bebeneran anu kaunggel dina ayat ieu. Nu kahiji nyaéta ngaran 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.

Ka saha anu dipaparin ngaran ku kapala para sida-sida: sabab anjeunna mere ka Daniel ngaran Belteshazzar; jeung ka Hananiah, Shadrach; jeung ka Mishael, Meshach; jeung ka Azariah, Abednego. Daniel 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.

Dina bab hiji, Daniel dipaparin ngaran “Beltesyasar”, sarta anjeunna teu kungsi deui disebut “Beltesyasar” nepi ka nalika tetempoan panungtunganana diwanohkeun. Ku sabab kitu, Beltesyasar téh ngaranna dina kasaksian kahijina jeung dina kasaksian panungtungna. Parobahan ngaran dina nubuat ngawakilan lambang tina hubungan perjangjian antara Allah jeung umat-Na. Nalika Gusti ngadamel perjangjian jeung Abram sarta Sarai, Mantenna ngarobah ngaran maranéhna jadi Abraham jeung Sarah. Mantenna ngarobah ngaran Yakub jadi Israil, sarta Mantenna ngajangjikeun bakal maparin ngaran anyar ka umat perjangjian-Na dina poé panungtungan.

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.

Ku sabab Sion, sim kuring moal cicingeun, jeung ku sabab Yerusalem, sim kuring moal reureuh, nepi ka kabeneranana medal lir caang, jeung kasalametanna lir lampu anu hurung. Jeung bangsa-bangsa lain bakal ningali kabeneran maneh, sarta sakumna raja kamulyaan maneh; jeung maneh bakal disebat ku ngaran anyar, anu bakal dipasihkeun ku sungut PANGERAN. Yesaya 61:1, 2.

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

Ka urang Piladélpia, anu mangrupakeun saratus opat puluh opat rébu dina poé-poé ahir, Anjeunna ogé maparin jangji ieu.

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.

Anu éléh hwanḥus, kꞌís nu tsꞌiꞌ yul iꞌ sꞌubul tꞌisíl yáán yóhol tepaal tiꞌ Dios inwóol, wa maꞌ tu bin ta jatsꞌ utsꞌ; wa kꞌís nu tsꞌíibtech u kꞌáabaꞌ in Dios, yéetel u kꞌáabaꞌ u káajal in Dios, letiꞌ le Jerusalén túumbenoꞌ, le ku yéemel ichil kaꞌan tu yéetel in Diosoꞌ; wa kꞌís nu tsꞌíibtech in túumben kꞌáabaꞌ. Máax yaan u xikin, yan u yúuyik baꞌax ku yaꞌalaj le Espíritu tiꞌ le iglesiasoꞌ. Apocalipsis 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.

Para nabi ngagambarkeun umat Allah dina poé-poé panungtungan, sarta béda jeung Abraham, Sarah, jeung Israil, harti anu pasti tina Beltesyasar téh teu dipikanyaho. Ngaran anu dipaparinkeun ku Allah ka umat-Na dina poé-poé panungtungan pikeun ngawakilan hubungan perjangjian-Na téh mangrupakeun ngaran anu can dipikanyaho nepi ka waktuna Mantenna maparin ngaran éta ka maranéhna. Ngaran Beltesyasar nandaan Daniel salaku umat perjangjian Allah ti Filadelfia dina poé-poé panungtungan, tapi ngaran anu sabenerna disumputkeun nepi ka panyegelan, sabab éta ngaran ditulis dina tarang maranéhna, anu ogé jadi tempat segel éta ditulis.

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.

Tuluy kuring nenjo, jeung behold, aya hiji Anak Domba nangtung di Gunung Sion, jeung bareng jeung Anjeunna aya saratus opat puluh opat rebu urang, anu dina tarangna kasurat ngaran Rama-Na. Wahyu 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.

Dina pasal kahiji sarta deui dina pasal kasapuluh, Daniel disebat Belteshazzar, ku kituna anjeunna ngaidéntifikasi dirina minangka lambang gerakan malaikat kahiji jeung gerakan malaikat katilu; sabab pasal kahiji ngawakilan amanat malaikat kahiji, sakumaha geus dipikawanoh saméméhna sacara rinci dina artikel-artikel baheula. Ku sabab éta, pasal kasapuluh ngawakilan gerakan malaikat katilu, sarta umat perjangjian dina poé-poé panungtungan. Tuluy ayat éta ngaidéntifikasi Belteshazzar minangka lambang jalma-jalma anu ngartos kana paningkatan pangaweruh anu dibuka segelna dina gerakan réformasi anu dimimitian dina taun 1989. Ieu diwakilan ku tekenan kana naon anu dipikanyaho ku Daniel (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.

Daniel dipikawanoh ngarti kana “hal” anu “diuningakeun ka Daniel,” “jeung éta hal téh bener, tapi waktos anu geus ditangtukeun téh panjang; sarta anjeunna ngarti kana hal éta, jeung miboga pamahaman kana titingalian éta.” Daniel ngarti kana “hal” éta, jeung ogé kana “titingalian” éta. Kecap Ibrani “dabar,” ditarjamahkeun jadi “hal” dina éta ayat, sarta hartina nyaéta “firman.” Dina harti nubuat, “firman” ngagambarkeun boh titingalian ngeunaan “tujuh mangsa,” tapi ogé ngagambarkeun Kristus, anu nyaéta Firman. Boh “tujuh mangsa,” boh Kristus, mangrupakeun Batu Karang anu dipiceun ku para tukang wangun, jeung Daniel ngagambarkeun hiji umat anu ngarti kana duanana unsur tina perlambang Firman.

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.”

Dina Daniel pasal salapan, ayat dua puluh tilu, urang manggihan salah sahiji ayat anu pangpentingna nu patali jeung nubuat waktu dua rébu tilu ratus taun jeung dua rébu lima ratus dua puluh taun, anu dilambangkeun ku patalékan dina Daniel pasal dalapan, ayat tilu welas, jeung jawabanana dina ayat opat welas. Patalékan éta nanya, “Sabaraha lila bakal lumangsung visi ‘chazon’ anu nandaan diinjak-injakna Bait Suci jeung balaréa anu dilaksanakeun ku paganisme teras ku kapausan?” Éta diinjak-injak lumangsung salila dua rébu lima ratus dua puluh taun, dina kacumponan “tujuh kali” dina Imamat dua puluh genep.

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.

Jawaban kana patalékan dina ayat katilu welas nyaéta nepi ka dua rébu tilu ratus taun, tuluy tempat suci anu geus diinjeum-injeum ku panindesan téh bakal disucikeun, sarta titingalian “mareh” ngeunaan dua rébu tilu ratus taun ngahijikeun dua nubuat waktu éta, jeung dina ayat ka dua puluh tilu tina Daniel salapan, Jibril nuju nungtun Daniel supaya ngartos hubungan antara dua titingalian éta.

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.

Dina awal panyuhunan maneh, parentah geus medal, sarta kami sumping pikeun nembongkeun ka maneh; sabab maneh téh kacida dipikanyaahna: ku sabab éta, ngartikeun ieu perkara, sarta perhatikeun ieu tetenjoan. 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.

Kecap anu ditarjamahkeun jadi “ngartos” jeung “mertimbangkeun” dina ayat éta nyaéta kecap Ibrani “biyn,” sarta hartina “misahkeun dina pikiran.” Gabriel ngawartosan ka Daniel sangkan nyieun pameunteu anu misah dina pikiran antara “perkara” jeung “tetempoan.” “Tetempoan” dina ayat éta nyaéta kecap Ibrani “mareh,” sarta éta téh tetempoan ngeunaan dua rébu tilu ratus taun anu réngsé dina 22 Oktober 1844. Kecap Ibrani anu ditarjamahkeun jadi “perkara” téh kecap anu sarua jeung anu ditarjamahkeun jadi “hal,” dina ayat kahiji pasal sapuluh. Éta nyaéta kecap Ibrani “dabar,” sarta éta ngagambarkeun tetempoan ngeunaan dua rébu lima ratus dua puluh taun anu ogé réngsé dina 22 Oktober 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).

Dina ayat kahiji tina pasal sapuluh, umat perjangjian Allah dina poé-poé panungtungan diwakilan ku Belteshazzar, sarta maranéhna geus ngartos kana nambahanana pangaweruh anu sumping dina waktu ahir taun 1989, anu ngamungkinkeun maranéhna ngartos patalina dua titingalian éta, anu ku kaum Millerit dina gerakan malaikat kahiji ngan kahartos sabagian. Dina ayat éta, titingalian anu diwakilan minangka “perkara” diidéntifikasi minangka anu pangpanjangna tina dua nubuat éta, sabab di antara dua rujukan dina ayat éta kana “perkara,” Daniel nétélakeun yén waktu anu geus ditangtukeun pikeun “perkara” éta (dabar) “panjang,” dina patalina jeung titingalian éta (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.

Dina taun katilu pamaréntahan Koresy raja Persia, aya hiji perkara anu diungkabkeun ka Daniél, anu dingaranan Béltesasar; sarta perkara éta enya, tapi mangsa anu geus ditangtukeun téh panjang; jeung anjeunna ngartos kana perkara éta, sarta miboga pamahaman kana titingalian éta. Daniel 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.

Kabeneran anu halus yén “tujuh kali,” nya éta nubuat waktu anu pangpanjangna anu diproklamasikeun ku kaum Millerit, dipungkir ku Adventisme Laodikia, dumasar kana hiji petikan anu ku maranéhna dipulas nepi ka mawa kana karuksakan dirina sorangan. Ku nolak “tujuh kali,” dina pemberontakan taun 1863, maranéhna henteu ningali patalina dua nubuat éta, sarta ngan ukur bisa, atawa ngan ukur daék, ningali petikan salajengna minangka nu nangtukeun dua rébu tilu ratus taun.

“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.

Pangalaman murid-murid anu ngawawarkeun “Injil Karajaan” dina mangsa datangna Kristus anu kahiji, miboga padanan dina pangalaman jalma-jalma anu ngumumkeun amanat ngeunaan datangna-Na anu kadua. Sakumaha murid-murid indit bari ngawawarkeun, “Waktuna geus kacumponan, Karajaan Allah geus deukeut,” kitu deui Miller jeung rerencanganana ngumumkeun yén mangsa nubuat anu pangpanjangna jeung pangahirna anu dipintonkeun dina Kitab Suci geus rek béak, yén pangadilan geus deukeut, sarta yén karajaan anu langgeng baris diwanohkeun. Pangwawaran murid-murid ngeunaan waktu dumasar kana tujuh puluh minggu dina Daniel 9. Amanat anu dipasihkeun ku Miller jeung rerencanganana ngumumkeun béakna 2300 poé dina Daniel 8:14, anu tujuh puluh minggu téh mangrupa bagianana. Pangwawaran masing-masing dumasar kana kacumponan bagéan anu béda tina mangsa nubuat agung anu sarua. 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.

Ulah nepi ka kaliwat kana logika anu nyangkaruk dina petikan panungtungan ieu. Adventisme Laodikea henteu ngajarkeun ka dunya yén kaum Millerit nganggap tempat suci anu baris disucikeun téh nya éta tempat suci sawarga, sabab maranéhna, kitu deui saha baé anu daék nengetan catetan sajarah, nyaho yén kaum Millerit percaya yén tempat suci anu baris disucikeun téh nya éta bumi. Petikan anu ku Adventisme Laodikea dipulas ka harti sorangan nepi ka mawa kana karuksakan sorangan nyaéta, “ku kituna Miller jeung para sasama anjeunna ngawawarkeun yén mangsa nubuat anu pangpanjangna jeung anu panungtung anu dipidangkeun dina Alkitab geus méh lekasan,” anu ku maranéhna ditegeskeun minangka dua rébu tilu ratus taun dina Daniel pasal dalapan ayat opat welas.

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.

Buku-buku sajarah Advent sorangan netelakeun yén tilu ratus panghotbah Millerite SADAYANA ngagunakeun bagan panaratas 1843 dina pidangan maranéhna, sarta dina bagan éta, kitu deui dina sesa kasaksian sajarah, kacida écésna yén “tujuh waktos,” (dua rébu lima ratus dua puluh taun), nya éta nubuat anu ku maranéhna diidéntifikasi minangka “mangsa nubuat anu pangpanjangna jeung anu pamungkas,” anu “rék béak.” Ku sabab pambrontakan maranéhna dina taun 1863, nalika maranéhna nolak batu dasar tina “tujuh waktos,” ayeuna maranéhna kalawan buta keukeuh nyebut yén Sadérék Wanoja White keur nulis deui sajarah anu geus mapan dina petikan tina 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.

Dina ayat kahiji tina Daniel pasal sapuluh, Belsyasar ngagambarkeun umat Allah dina poé-poé panungtung, sarta maranéhna ngartos boh patalékan boh jawaban dina Daniel pasal dalapan, ayat tilu belas jeung opat belas, anu ku Sister White dicirian minangka dasar jeung tihang puseur iman Advent. Gambaran anu diwakilan ku Daniel dina ayat éta nandaan hiji bédana antara umat pasatujuan Allah dina poé-poé panungtung jeung Adventisme Laodikea, sabab maranéhna téh nyaéta anu ngartos kana paningkatan pangaweruh dina taun 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.

Dina taun katilu pamaréntahan Koresy, raja Persia, hiji perkara diwahyukeun ka Daniel, anu dingaranan Béltesyasar; jeung éta perkara téh enya, tapi waktu anu geus ditangtukeun téh panjang; sarta manéhna ngartos kana éta perkara, jeung miboga pamahaman kana éta titingalian. 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.

Ayat kahiji mangrupa awal tina tetempoan anu dipasihkeun di sisi Walungan Hidékel, anu réngsé dina pasal dua welas. Di dinya urang manggihan kabukana kitab Daniel dina mangsa ahir, ku kituna gambaran ngeunaan Daniel anu ngartos boh “perkara”-na boh “tetempoan”-na, aya patalina jeung jalma-jalma anu ngartos, anu diidéntifikasi minangka “anu wijaksana,” sabalikna ti jalma-jalma anu henteu ngartos, anu diidéntifikasi minangka “anu jahat.” Dina ayat sapuluh tina pasal dua welas, bédana antara dua golongan éta digambarkeun.

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.

Loba jalma bakal dipupurih, dijadikeun bodas, sarta diuji; tapi anu jahat bakal terus ngalakukeun kajahatan: jeung moal aya sahiji ogé tina anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti. Daniel 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.

Anu “wijaksana” ngartos, ari anu jahat mah henteu ngartos, jeung kecap anu ditarjamahkeun jadi “ngartos” éta téh kecap anu sarua jeung anu geus urang idéntifikasi dina ayat dua puluh tilu pasal salapan. Éta téh kecap Ibrani “biyn,” anu hartina misahkeun sacara méntal. Anu jahat henteu ngartos kana nambahanana pangaweruh, sabab maranéhna teu daék ngalakukeun pamisahan méntal kana dua tetenjoan anu mangrupakeun bebeneran-bebeneran anu ku éta Beltesyazar diidéntifikasi minangka anu dipikaharti dina ayat hiji, nalika anjeunna diidéntifikasi minangka Beltesyazar lain Daniel. Dina ayat hiji anjeunna diidéntifikasi minangka umat perjangjian Allah dina poé-poé panungtungan, jeung anjeunna diidéntifikasi minangka jalma-jalma anu ngartos kana dua tetenjoan, anu ku umat Allah kudu dibédakeun sacara méntal. Yesus ngagambarkeun tungtung hiji perkara ku mimiti hiji perkara, jeung dina pasal dua belas, anu wijaksana téh nya éta jalma-jalma anu ngartos kana nubuat dua rébu tilu ratus taun, jeung hubungan langsungna jeung nubuat waktu “anu pangpanjangna jeung anu pamungkas,” nyaéta dua rébu lima ratus dua puluh taun.

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

Urang baris neraskeun panalungtikan urang ngeunaan titingalian panungtungan Daniel dina artikel salajengna.

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.

Umat Kami binasa ku lantaran kurang pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami ogé bakal nampik maneh, sangkan maneh ulah deui jadi imam pikeun Kami; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami ogé bakal mopohokeun anak-anak maneh. 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.

Aranjeun oge, minangka batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji kaimaman anu suci, pikeun ngahaturkeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. Ku sabab eta oge, dina Kitab Suci aya kieu: “Tingal, Kami nempatkeun di Sion hiji Batu juru anu utama, anu dipilih, anu mulya; jeung sing saha anu percaya ka Mantenna moal dipapahkeun.” Ku kituna, pikeun aranjeun anu percaya, Anjeunna teh mulya; tapi pikeun maranehna anu henteu taat, “batu anu dipiceun ku para tukang ngadegkeun, eta pisan geus dijadikeun batu poko juru,” jeung, “hiji batu pangjegal, jeung hiji cadas anu jadi halangan,” nya eta pikeun maranehna anu kajegal ku pangandika, lantaran maranehna henteu taat; kana eta maranehna oge geus ditangtukeun. Tapi aranjeun teh hiji turunan anu dipilih, hiji kaimaman karajaan, hiji bangsa anu suci, umat kagungan Allah sorangan; supaya aranjeun ngawartakeun kamulyaan Anjeunna anu geus nimbalan aranjeun kaluar tina poek kana caang-Na anu ajaib; anu baheula lain umat, tapi ayeuna jadi umat Allah; anu baheula can meunang rahmat, tapi ayeuna geus meunang rahmat. 1 Petrus 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.

Sarta panginget yén kasabaran Gusti urang téh kasalametan; sakumaha ogé dulur urang anu dipikanyaah, Paulus, nurutkeun hikmah anu dipaparinkeun ka anjeunna, geus nulis ka maranéh; kitu deui dina sakabéh surat-suratna, nyarioskeun hal-hal ieu di jerona; anu di antarana aya sawatara perkara anu hésé kahartos, anu ku jalma-jalma anu teu ngabogaan pangaweruh sarta teu pageuh dipulas, sakumaha maranéhna ogé mikeun perlakuan anu sarua ka Kitab Suci séjénna, nepi ka karuksakan dirina sorangan. Ku sabab kitu, hé nu dipikanyaah, lantaran maranéh geus nyaho ieu hal ti heula, sing waspada supaya maranéh ulah ogé, kabawa ku kasasaran jalma-jalma durjana, ragrag tina kateguhan maranéh sorangan. 2 Petrus 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.

Élingkeun maranéhna kana ieu perkara, bari mere parentah ka maranéhna di payuneun Gusti, supaya ulah paséa ku sabab kecap-kecap anu teu aya mangpaatna, anu malah ngabalukarkeun kabinasaeun pikeun jalma-jalma anu ngadéngé. Sing enya-enya narékahan pikeun némbongkeun dirina sah di payuneun Allah, minangka pagawe anu teu kudu era, anu ngabagi kalawan leres firman kayaktian. Tapi jauhan omongan-omongan anu najis jeung sia-sia; sabab éta bakal nambahan kana kajahatan anu leuwih deui. 2 Timoteus 2:14–16.