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.

Umbono wokugqibela kaDaniyeli uquka izahluko ezithathu zokugqibela. Esokuqala kwezo zahluko, njengoko kunjalo nakwesokugqibela kwezo zintathu, sichaza amava kaDaniyeli, yaye isahluko esiphakathi sichaza imbali yesiprofeto ethetha ngokunyuka nokuwiswa kokugqibela kokumkani wasemantla wobuxoki. Isahluko sokuqala sinjengesokugqibela, yaye isahluko esiphakathi simele imvukelo yokumkani wasemantla wobuxoki. Umbono wokugqibela kaDaniyeli, umbono woMlambo iHidekeli, uthwele uphawu luka-Alfa no-Omega, onguNyaniso. Njengoko siqalisa ukuxoxa ngombono wokugqibela kaDaniyeli, siya kuqalisa ngendima yokuqala.

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.

Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe kwathiwa nguBheleteshatsare; yaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalide; wayiqonda loo nto, waba nokuqonda kombono. Daniyeli 10:1.

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

Kukho iinyaniso ezininzi ezisongelwe kule ndinyana. Eyokuqala ligama likaDaniyeli elithi “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.

Abathethwe yinkosana yabathenwa amagama amatsha: kuba uDaniyeli wayinika igama elinguBhelete-shatsare; noHananiya, elinguShadraki; noMishaeli, elinguMeshaki; noAzariya, elinguAbhede-nego. Daniyeli 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.

UDaniyeli wanikwa igama elithi “Belteshazzar” kwisahluko sokuqala, kwaye akaphinde achongwe njengo “Belteshazzar” de kwaziswe umbono wakhe wokugqibela. Ngoko ke uBelteshazzar ligama lakhe kubungqina bakhe bokuqala nakobokugqibela. Ukuguqulwa kwegama kwisiprofeto kumela uphawu lobudlelane bomnqophiso phakathi koThixo nabantu baKhe. Xa iNkosi yangena emnqophisweni noAbram noSarai, Yawatshintsha amagama abo aba nguAbraham noSarah. Yatshintsha igama likaYakobi laba nguSirayeli, kwaye ithembisa ukunika abantu baYo bomnqophiso bemihla yokugqibela igama elitsha.

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.

Ngenxa yeZiyon andiyi kuthi cwaka, nangenxa yeYerusalem andiyi kuphumla, kude kube bubulungisa bayo buphuma njengokukhanya, nosindiso lwayo lube njengesibane esivuthayo. Kanjalo iintlanga ziya kulubona ubulungisa bakho, nookumkani bonke babubone ubuqaqawuli bakho; yaye uya kubizwa ngegama elitsha, eliya kuthiywa ngumlomo weNkosi. Isaya 61:1, 2.

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

KwabaseFiladelfiya, abali ikhulu elinamashumi amane anesine amawaka emihla yokugqibela, naye wenza esi sithembiso.

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.

Lowo uloyisayo ndiya kumenza intsika etempileni kaThixo wam, angabi sabuya aphume kwakhona; ndibhale phezu kwakhe igama likaThixo wam, negama lesixeko sikaThixo wam, esiyiYerusalem entsha, eyehla ivela ezulwini kuThixo wam; ndibhale phezu kwakhe negama lam elitsha. Lowo unendlebe makeve oko uMoya akutshoyo kuwo amabandla. ISityhilelo 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.

Abaprofeti babonisa abantu bakaThixo bemihla yokugqibela, yaye ngokungafaniyo noAbraham, uSarah noSirayeli, intsingiselo echanileyo kaBelteshazzar ayaziwa. Igama uThixo alinika abantu bakhe bemihla yokugqibela ukuba limele ubudlelane baKhe bomnqophiso ligama elingaziwayo kude kube lixesha xa ebanika lona elo gama. Igama elithi Belteshazzar limchaza uDaniyeli njengabantu bomnqophiso bakaThixo baseFiladelfiya ngemihla yokugqibela, kodwa elona gama ngokwalo lifihlakele kude kube kukutywinwa, kuba igama libhaliwe emabunzini abo, nto leyo ekwakwakhona apho kubhalwe khona itywina.

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.

Ndaza ndabona, khangela, iMvana imi phezu kwentaba iZiyon, ikunye nabantu abaliwaka elinamanci mane anesine amawaka, benegama likaYise libhaliwe emabunzini abo. ISityhilelo 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.

UDaniyeli ubizwa ngokuba nguBheleshatsare kwisahluko sokuqala aze aphinde abizwe njalo kwisahluko seshumi, ngaloo ndlela ezazisa njengophawu lwentshukumo yengelosi yokuqala, nentshukumo yengelosi yesithathu; kuba isahluko sokuqala simele isigidimi sengwele yokuqala, njengoko kwakuchongwe ngaphambili ngokweenkcukacha kumanqaku angaphambili. Ngoko ke isahluko seshumi simele intshukumo yengelosi yesithathu, nabantu bomnqophiso bemihla yokugqibela. Le ndima ke ichaza uBheleshatsare njengophawu lwabo bayiqondayo ukwanda kolwazi olwavulwa xa lwalutywiniwe, kwintshukumo yohlaziyo eyaqala ngowe-1989. Oku kumelwe kukugxininisa oko uDaniyeli (uBheleshatsare) wayekwazi.

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.

UDaniyeli uchazwa njengowayelazi “ilizwi” “elatyhilelwa uDaniyeli,” “yaye ilizwi laliyinyaniso, kodwa ixesha elimisiweyo lalinide; walazi ilizwi elo, waza wayiqonda imibono.” UDaniyeli waliqonda “ilizwi,” kwangokunjalo “nombono.” Igama lesiHebhere elithi “dabar,” liguqulelwe ngokuthi “ilizwi” kule ndima, yaye lithetha “ilizwi.” Ngokwesiprofeto “ilizwi” limela zombini umbono “wamaxesha asixhenxe,” kwanamandla limela uKristu, onguLizwi. Omabini la “maxesha asixhenxe,” noKristu, aliLiwa abalakhayo abalilahla, yaye uDaniyeli umele abantu abaqondayo zombini ezi nxalenye zomfuziselo weLizwi.

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.”

KuDaniyeli isahluko sesithoba, indima yama-23, sifumana enye yezona ndima zibalulekileyo ezinxulumene neziprofeto zexesha zeminyaka engamawaka amabini anamakhulu amathathu kunye neminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, ezimelwe ngumbuzo wakuDaniyeli isahluko sesibhozo, indima ye-13, kunye nempendulo ekwindima ye-14. Umbuzo ubuza, “Kuya kude kube nini umbono we-‘chazon’ ochaza ukunyathelwa phantsi kwengcwele nomkhosi okwenziwa bubuhedeni kwaza kwalandela ubuPopu?” Oko kunyathelwa phantsi kwathabatha iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, kuzalisekiswa “kwamaxesha asixhenxe” akuLevitikus 26.

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.

Impendulo kumbuzo wevesi yeshumi elinesithathu yayikukuba kuse iminyaka engamawaka amabini anamakhulu amathathu, kwandule ke kuhlanjululwe ingcwele leyo ibinyathelwe phantsi; yaye umbono we-“mareh” weminyaka engamawaka amabini anamakhulu amathathu ubophelela ndawonye ezi ziprofeto zimbini zexesha, yaye kwivesi yeshumi elinesithathu kaDaniyeli isahluko sesithoba, uGabriyeli ukhokela uDaniyeli ukuba aqonde ubudlelane balo miboniso mibini.

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.

Ekuqaleni kwezibongozo zakho kwaphuma umyalelo, yaye ndifikile ukuze ndikwazise; kuba uthandwa kakhulu; ngoko ke qonda lo mbandela, uze ucinge ngalo umbono. Daniyeli 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.

Igama eliguqulelwe kokubini ngokuthi “qonda,” “cinga” kule ndinyana ligama lesiHebhere elithi “biyn,” yaye lithetha “ukwahlula ngokwengqondo”. UGabriyeli wazisa uDaniyeli ukuba enze ukwahlula ngokwengqondo phakathi “kwalo mbandela” kunye “nombono.” “Umbono” kule ndinyana ligama lesiHebhere elithi “mareh,” yaye ngumono weminyaka engamawaka amabini anamakhulu amathathu owaphela ngo-Oktobha 22, 1844. Igama lesiHebhere eliguqulelwe ngokuthi “umbandela,” lelona gama linye eliguqulelwe ngokuthi “into,” kwindinyana yokuqala yesahluko seshumi. Ligama lesiHebhere elithi “dabar,” yaye limele umbono weminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini owaphela nayo ngo-Oktobha 22, 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).

Kwindinyana yokuqala yesahluko seshumi, abantu bakaThixo bomnqophiso beemihla yokugqibela bamelwe nguBheleteshatsare, yaye bakuqondile ukwanda kolwazi olafikayo ngexesha lesiphelo ngowe-1989, olwabavumela ukuba baqonde unxibelelwano lweemibono emibini, awathi amaMillerite entshukumo yengelosi yokuqala aluqonda kuphela ngokuyinxenye. Kule ndinyana, umbono omelwe “yinto” uchongwa njengowona mde kwezi ziprofeto zimbini, kuba phakathi kwezi zikhankanyo zimbini ezikule ndinyana ezibhekisa “kwinto,” uDaniyeli uchaza ukuba ixesha elimiselwe “kwinto” (i-dabar) “lalide”, ngokunxulumene nombono (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.

Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe lalibizwa ngokuba nguBheleshatsare; yaye loo nto yayiyinyaniso, kodwa ixesha elimiselweyo lalilide; wayiqonda loo nto, waza wanengqiqo yombono. Daniyeli 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.

Inyaniso efihlakeleyo yokuba “amaxesha asixhenxe” sisiprofeto sexesha eside kunazo zonke esashunyayelwa ngamaMillerite, iyaphikwa yi-Adventism yaseLawodike, ngokusekelwe kwindinyana abayigqwethayo ukuze bazizisele intshabalalo. Ngokwala “amaxesha asixhenxe,” kwimvukelo yowe-1863, abayiboni intsebenziswano yezi ziprofeto zibini, yaye banokubona kuphela, okanye bafuna ukubona kuphela, le ndinyana ilandelayo njengaleyo ichonga iminyaka engamawaka amabini anamakhulu amathathu.

“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.

“Amava abafundi abashumayela ‘ivangeli lobukumkani’ ekufikeni kokuqala kukaKristu, ayenembuyekezo yawo kumava abo babhengeza umyalezo wokufika kwaKhe kwesibini. Njengoko abafundi baphuma beshumayela besithi, ‘Ixesha lizalisekile, ubukumkani bukaThixo busondele,’ ngokunjalo uMiller nabalingane bakhe babhengeza ukuba elona xesha lide nelokugqibela lesiprofeto elityhilwe eBhayibhileni lalisele liza kuphela, ukuba umgwebo wawusondele, nokuba ubukumkani obungunaphakade babusele buza kungeniswa. Ukushumayela kwabafundi ngokubhekisele kwixesha kwakusekelwe kwiiveki ezingamashumi asixhenxe zikaDaniyeli 9. Umyalezo owanikelwa nguMiller nabalingane bakhe wavakalisa ukuphela kweentsuku ezingama-2300 zikaDaniyeli 8:14, ezizezona iiveki ezingamashumi asixhenxe eziyinxalenye yazo. Ukushumayela komnye nomnye kwakusekelwe ekuzalisekeni kwesahlulo esahlukileyo selo xesha linye likhulu lesiprofeto.” Imbambano Enkulu, 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.

Musani ukuphoswa yingqiqo eyakhelwe ngaphakathi kwesi sicatshulwa sokugqibela. Ubu-Adventism baseLawodike abufundisi ihlabathi ukuba amaMillerite ayecinga ukuba ingcwele eyayiza kuhlanjululwa yayiyingcwele yasezulwini, kuba wona, nabo bonke abanqwenela ukujonga imbali ebhaliweyo, bayazi ukuba amaMillerite akholelwa ukuba ingcwele eyayiza kuhlanjululwa yayingumhlaba. Isiqendu ubu-Adventism baseLawodike abusonta ngokwabo batshabalale ngaso sithi, “ngoko ke uMiller namaqabane akhe bavakalisa ukuba elona xesha lesiprofeto lide nelokugqibela elityhilwe eBhayibhileni lalisele liza kuphelelwa,” nto leyo abazingisayo besithi yiminyaka engamawaka amabini anamakhulu amathathu kaDaniyeli isahluko sesibhozo, indima yeshumi elinesine.

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.

Iincwadi zembali zobu-Adventist ngokwazo ziyangqina ukuba abashumayeli abangamaMillerite abangamakhulu amathathu BONKE basebenzisa itshathi yoovulindlela ka-1843 kwiintshumayelo zabo, yaye kucace gca kule tshathi, nakubunye ubungqina bembali obupheleleyo, ukuba “amaxesha asixhenxe,” (iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini), yayisisiprofeto abasichaza njenge “xesha lesiprofeto elide kunawo onke nelokugqibela,” “elaliza kuphela kungekudala.” Ngenxa yemvukelo yabo ka-1863, xa balahlayo ilitye lesiseko “lamaxesha asixhenxe,” ngoku banyanzelisa ngobumfama ukuba uDade White ubhala kwakhona imbali esele imisiwe kwesi sicatshulwa esivela kwi-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.

Kwindima yokuqala yesahluko seshumi sikaDaniyeli, uBhelete-shatsare umele abantu bakaThixo bemihla yokugqibela, yaye bayayiqonda yomibini imibuzo nempendulo ekwisesahluko sesibhozo sikaDaniyeli, iindima zeshumi elinesithathu neshumi elinesine, awayichazayo uDade White njengesiseko nentsika ephakathi yokholo lwama-Advent. Umfanekiso amelwe nguDaniyeli kule ndima, uphawula umahluko phakathi kwabantu bomnqophiso bakaThixo bemihla yokugqibela, nobu-Advent baseLawodike, kuba ngabona baqondayo ukwanda kolwazi ngowe-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.

Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi, kwatyhilwa into kuDaniyeli, ogama lakhe lalibizwa ngokuba nguBheleteshatsare; yaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalilide; wayiqonda ke loo nto, waza wayiqonda nombono. Daniyeli 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.

Ivesi yokuqala sisiqalo sombono owanikwa ngakuMlambo iHidekeli ophela kwisahluko seshumi elinesibini. Kulapho sifumana ukuvulwa kwencwadi kaDaniyeli ngexesha lesiphelo, ngoko ke ukumelwa kukaDaniyeli eqonda kokubini “into” kunye “nombono,” kunxulunyaniswa nabo baqondayo, nabachongwa njengaba “zilumko,” ngokuchaseneyo nabo bangaqondiyo, nabachongwa njengaba “bangendawo.” Kwivesi yeshumi yesahluko seshumi elinesibini, umahluko phakathi kwezi ndidi zimbini ubonakalisiwe.

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.

Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 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.

“Abalumkileyo” bayaqonda, yaye abangendawo abaqondi, yaye igama eliguqulelwe ngokuthi “baqonde” ligama elo linye esalichongayo kwivesi yamashumi amabini anesithathu yesahluko sesithoba. Ligama lesiHebhere elithi “biyn,” elithetha ukwahlula engqondweni. Abangendawo abaqondi ukwanda kolwazi, kuba abavumi ukwenza olo lwahlulo lwengqondo lwemibono emibini, eziyinyaniso uBhelteshatsare achazwa njengozaziyo kwivesi yokuqala, xa echazwa njengoBhelteshatsare endaweni kaDaniyeli. Kwivesi yokuqala uchazwa njengabantu bomnqophiso bakaThixo bemihla yokugqibela, yaye uchazwa njengabo bayiqondayo imibono emibini, abantu bakaThixo abafanele ukwenza umahluko wengqondo phakathi kwayo. UYesu ubonakalisa isiphelo sento ngesiqalo sento, yaye kwisahluko seshumi elinesibini, abalumkileyo ngabo baliqondayo isiprofeto seminyaka engamawaka amabini anamakhulu amathathu, nobudlelwane baso obuthe ngqo nesiprofeto sexesha “eside kunazo zonke nesokugqibela,” esiyiminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini.

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

Siya kuqhubeka nesifundo sethu sombono wokugqibela kaDaniyeli kwinqaku elilandelayo.

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 bam bayatshabalala ngenxa yokuswela ulwazi; ngenxa enokuba ulalile ulwazi, ndiya kukwala nam, ukuze ungabi ngumbingeleli kum; ngenxa enokuba uwulibele umthetho woThixo wakho, ndiya kubalibala nam abantwana bakho. 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.

Nani ke, njengamatye aphilileyo, niyakhiwa nibe yindlu yomoya, ububingeleli obungcwele, ukuze ninikele imibingelelo yomoya, eyamkelekileyo kuThixo ngoYesu Kristu. Ngenxa yoko kananjalo kubhaliwe esiBhalweni ukuthi, Yabonani, ndibeka eZiyon ilitye lembombo eliyintloko, elinyuliweyo, elixabisekileyo; yaye lowo ukholwayo kuye akayi kudaniswa. Ngoko ke kuni nina nikholwayo, unexabiso; ke bona abangathobeliyo, ilitye abalalayo abakhi, lona kanye lenziwe intloko yekona, Nelilitye lesikhubekiso, neliwili lokucaphukisa, kubo ke abakhubeka elizwini, bengathobeliyo; ekwanguwo loo nto bamiselwa kuyo. Ke nina nizizukulwana ezinyuliweyo, ububingeleli bobukumkani, uhlanga olungcwele, abantu abakhethekileyo; ukuze nishumayele iindumiso zalowo wanibizayo ukuba niphume ebumnyameni ningene ekukhanyeni kwakhe okumangalisayo; Nina enaningenabantu mandulo, ke ngoku ningabantu bakaThixo; nina enaningafumananga nceba, ke ngoku nifumene inceba. 1 Petros 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.

Kananjalo qondani ukuba ukunyamezela kweNkosi yethu kulusindiso; kwanjengokuba nomzalwana wethu oyintanda uPawulos wanibhalelayo ngokobulumko awabunikwayo; kwananjengoko ekwathetha ngazo ezi zinto kuzo zonke iincwadi zakhe, ekukho kuzo ezinye izinto ezinzima ukuziqonda, ezithi abangafundanga nabangagungqiyo bazijike, njengoko bekwenza nakwezinye iziBhalo, kuse ekuzitshabalaliseni kwabo. Nina ke ngoko, zintanda, ekubeni nizazi ezi zinto ngenxa engaphambili, lumkani hleze nani, nikhotyokiswe yinkohliso yabangendawo, niwe ekuqineni kwenu. 2 Petros 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.

Ngazo ezi zinto bakhumbuze, ubabongoza phambi kweNkosi ukuba bangaphikisani ngamazwi kungekho nzuzo, koko kube kukubhukuqa abo bawavayo. Zimisele ukuzibonakalisa uvunyiwe nguThixo, ungumsebenzi ongenasidingo sakuba neentloni, olahlula ngokuthe tye ilizwi lenyaniso. Ke kaloku ziphephe iintetho ezingcolileyo nezingento yanto; kuba ziya kwanda ziye kubungendawo obungakumbi. 2 Timoti 2:14–16.