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# The Book of Daniel - Number One-Hundred and Fifty-Four

Littafin Daniyel — Na Dari da Hamsin da Huɗu

Understanding Daniel’s Last Vision: The Significance of Belteshazzar and the Unveiling of Prophecy

Fahimtar Wahayi na Ƙarshe na Daniyel: Muhimmancin Belteshazzar da Bayyanar Annabci

Author

Jeff Pippenger

Published

March 23, 2024

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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.

Wahayi na ƙarshe na Daniyel ya ƙunshi surori uku na ƙarshe. Na farkon cikin waɗannan surori, kamar yadda na ƙarshe daga cikin waɗannan surori uku yake, yana bayyana abin da Daniyel ya fuskanta, kuma surar da take a tsakiya tana bayyana tarihin annabci da ke magana game da tashi da faɗuwar ƙarshe na sarkin arewa na ƙarya. Sura ta farko kamar ta ƙarshe take, kuma surar da take a tsakiya tana wakiltar tawaye na sarkin arewa na ƙarya. Wahayi na ƙarshe na Daniyel, wahayin Kogin Hiddekel, yana ɗauke da hatimin Alfa da Omega, wanda shi ne Gaskiya. Yayin da muka fara duban wahayi na ƙarshe na Daniyel, za mu fara da aya ta ɗaya.

> 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.

> A shekara ta uku ta Sairus, sarkin Farisa, an bayyana wani al’amari ga Daniyel, wanda ake kira Belteshazzar; al’amarin kuwa gaskiya ne, amma lokacin da aka ƙaddara ya yi tsawo: kuma ya fahimci al’amarin, ya kuma sami fahimtar wahayin. Daniyel 10:1.

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

Akwai gaskiya masu yawa da suke ƙunshe a cikin wannan aya. Na fari shi ne sunan Daniyel na “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.

> Shugaban bābayen fadawa ya ba su sabbin sunaye: ga Daniyel kuwa, ya ba shi suna Belteshazzar; ga Hananiya, Shadrach; ga Mishael, Meshach; ga Azariya kuma, Abednego. Daniyel 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.

An ba Daniyel suna “Belteshazzar” a sura ta ɗaya, kuma ba a ƙara kiran sa da “Belteshazzar” ba har sai da aka gabatar da wahayinsa na ƙarshe. Saboda haka, Belteshazzar shi ne sunansa a cikin shaidarsa ta farko da ta ƙarshe. Sauyin suna a cikin annabci yana wakiltar alama ta dangantakar alkawari tsakanin Allah da mutanensa. Sa’ad da Ubangiji ya shiga alkawari da Abram da Sarai, Ya canja sunayensu zuwa Ibrahim da Saratu. Ya canja sunan Yakubu zuwa Isra’ila, kuma Ya yi alkawarin ba mutanensa na alkawari na kwanaki na ƙarshe sabon suna.

> 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.

> Saboda Sihiyona ba zan yi shiru ba, kuma saboda Urushalima ba zan huta ba, sai adalcinta ya bayyana kamar haske, cetonta kuma kamar fitila mai ƙonewa. Al’ummai kuma za su ga adalcinki, dukan sarakuna kuma ɗaukakarki; za a kuma kira ki da sabon suna, wanda bakin Ubangiji zai sa. Ishaya 61:1, 2.

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

Ga Filadelfiyawa, waɗanda su ne dubu ɗari da arba'in da huɗu na kwanaki na ƙarshe, shi ma ya yi wannan alkawari.

> 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.

> Wanda ya yi nasara zan mai da shi ginshiƙi a cikin haikalin Allahna, kuma ba zai ƙara fita waje ba har abada; zan kuma rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna; zan kuma rubuta a kansa sabon sunana. Wanda yake da kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 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.

Annabawa suna kwatanta mutanen Allah na kwanaki na ƙarshe, kuma ba kamar Ibrahim, Saratu da Isra’ila ba, ainihin ma’anar Belteshazzar ba a sani ba. Sunan da Allah yake bai wa mutanensa na kwanaki na ƙarshe domin ya wakilci dangantakar alkawarinsa da su, suna ne da ba a sani ba har zuwa lokacin da Ya ba su wannan suna. Sunan Belteshazzar yana nuna Daniyel a matsayin mutanen alkawarin Allah na Filadelfiya a kwanaki na ƙarshe, amma ainihin sunan yana ɓoye har zuwa hatimcewa, gama an rubuta sunan a goshinsu, wuri ɗaya ne kuma da ake rubuta hatimin.

> 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.

> Sai na duba, ga kuma, Ɗan Ragon nan yana tsaye a kan Dutsen Sihiyona, tare da shi kuwa mutum dubu ɗari da arba’in da huɗu, suna da sunan Ubansa a rubuce a goshinsu. Ru’ya ta Yohanna 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.

An kira Daniyel da Belteshazzar a babi na ɗaya, sa’an nan kuma a babi na goma, ta haka yana bayyana kansa a matsayin alamar motsin mala’ika na fari, da kuma motsin mala’ika na uku; gama babi na ɗaya yana wakiltar saƙon mala’ika na fari, kamar yadda aka riga aka fayyace dalla-dalla a cikin rubuce-rubucen da suka gabata. Saboda haka babi na goma yana wakiltar motsin mala’ika na uku, da mutanen alkawari na kwanaki na ƙarshe. Sai ayar ta bayyana Belteshazzar a matsayin alamar waɗanda suke fahimtar ƙaruwar sani da aka warware hatiminta a cikin motsin gyara da ya fara a shekarar 1989. Ana wakiltar wannan ta wajen nanata abin da Daniyel (Belteshazzar) ya sani.

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.

An bayyana Daniyel a matsayin wanda ya san “abu” ɗin da “aka bayyana wa Daniyel,” “kuma abin gaskiya ne, amma ƙayyadadden lokacin yana da tsawo: kuma ya fahimci abin, yana kuma da ganewa game da wahayin.” Daniyel ya fahimci “abin,” haka kuma “wahayin.” Kalmar Ibrananci “dabar,” an fassara ta da “abu” a cikin ayar, kuma ma’anarta ita ce “kalma.” A ma’anar annabci “kalmar” tana wakiltar duka wahayin “lokatai bakwai,” amma kuma tana wakiltar Almasihu, wanda shi ne Kalmar. Duka “lokatai bakwai,” da kuma Almasihu su ne Dutsen da magina suka ƙi, kuma Daniyel yana wakiltar mutane waɗanda suka fahimci duka waɗannan sassa biyu na alamar Kalmar.

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.”

A cikin littafin Daniyel sura ta tara, aya ta ashirin da uku, mun sami ɗaya daga cikin ayoyi mafi muhimmanci da suke da alaƙa da annabce-annabcen lokaci na shekaru dubu biyu da ɗari uku da kuma shekaru dubu biyu da ɗari biyar da ashirin, waɗanda tambayar da ke cikin Daniyel sura ta takwas, aya ta goma sha uku, da amsar da ke cikin aya ta goma sha huɗu suke wakilta. Tambayar tana cewa, “Har yaushe ne wahayin ‘chazon’ zai kasance, wanda yake bayyana take-tsare Wuri Mai Tsarki da rundunar da arna suka aiwatar, sa’an nan kuma papanci?” Wannan take-tsare ya ɗauki shekaru dubu biyu da ɗari biyar da ashirin, cikin cikar “sau bakwai” na Lawiyawa sura ta ashirin da shida.

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.

Amsar tambayar aya ta goma sha uku ita ce: har shekaru dubu biyu da ɗari uku, sa’an nan kuma za a tsarkake Wuri Mai Tsarki da aka tattaka a ƙasa; kuma wahayin “mareh” na shekaru dubu biyu da ɗari uku yana ɗaure annabce-annabcen lokaci guda biyu tare, kuma a aya ta ashirin da uku ta Daniyel tara, Jibra’ilu yana jagorantar Daniyel ya fahimci dangantakar wahayoyin nan guda biyu.

> 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.

> A farkon roƙe-roƙenka umarnin ya fito, ni kuwa na zo domin in bayyana maka shi; gama kai ƙaunatacce ne ƙwarai: saboda haka ka fahimci batun, ka kuma lura da wahayin. Daniyel 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.

Kalmar da aka fassara a cikin ayar da “fahimta,” “lura” ita ce kalmar Ibrananci “biyn,” kuma ma’anarta ita ce “rarrabe a cikin tunani.” Jibrilu ya sanar da Daniyel ya yi rarrabewa a cikin tunani tsakanin “al’amarin” da “wahayin.” “Wahayin” da yake cikin ayar ita ce kalmar Ibrananci “mareh,” kuma shi ne wahayin shekaru dubu biyu da ɗari uku da ya ƙare a ranar 22 ga Oktoba, 1844. Kalmar Ibrananci da aka fassara da “al’amari,” ita ce wannan kalma ɗaya da aka fassara da “abu,” a aya ta ɗaya ta sura ta goma. Ita ce kalmar Ibrananci “dabar,” kuma tana wakiltar wahayin shekaru dubu biyu da ɗari biyar da ashirin, wanda shi ma ya ƙare a ranar 22 ga Oktoba, 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).

A aya ta ɗaya ta sura ta goma, mutanen alkawarin Allah na kwanaki na ƙarshe ana wakilta su da Beltashazzar, kuma sun fahimci ƙaruwa ta ilimi da ta zo a lokacin ƙarshe a shekarar 1989, wadda ta ba su damar fahimtar alaƙar da ke tsakanin wahayoyi biyu, waɗanda Milleriyawa na motsin mala’ika na fari suka fahimta ne kawai a ɓangare. A cikin ayar, wahayin da aka wakilta a matsayin “abin” an bayyana shi a matsayin mafi tsawo cikin annabce-annabce biyun, domin a tsakanin nassin ayar sau biyu da ke nuni ga “abin,” Daniyel ya bayyana cewa ƙayyadadden lokacin da aka sanya wa “abin” (dabar) ya kasance “mai tsawo”, dangane da wahayin (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.

> A shekara ta uku ta Sarus, sarkin Farisa, an bayyana wani al’amari ga Daniyel, wanda ake kira da suna Belteshazzar; al’amarin kuwa gaskiya ne, amma lokacin da aka ƙayyade ya yi tsawo: kuma ya fahimci al’amarin, yana kuma da fahimtar wahayi. Daniyel 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.

Gaskiyar da ba ta bayyana fili ba cewa “lokuta bakwai” ita ce annabcin lokaci mafi tsawo da Millerites suka yi shela a kai, Adventism na Laodicea yana musunta ta, bisa ga wani nassi da suke karkatarwa zuwa ga hallakar kansu. Ta wurin ƙin amincewa da “lokuta bakwai” a cikin tawayar 1863, ba sa ganin dangantakar annabce-annabcen nan biyu, kuma za su iya ne kaɗai, ko kuwa za su so ne kaɗai, su ga nassi na gaba a matsayin wanda yake fayyace shekaru dubu biyu da ɗari uku.

> “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.

> “Kwarewar almajiran da suka yi wa’azin ‘bisharar mulki’ a zuwan Almasihu na fari, tana da kwatankwacinta a cikin kwarewar waɗanda suka yi shelar saƙon zuwansa na biyu. Kamar yadda almajiran suka fita suna wa’azi, suna cewa, ‘Lokaci ya cika, mulkin Allah ya kusa,’ haka kuma Miller da abokan aikinsa suka yi shelar cewa mafi tsawo kuma na ƙarshe daga cikin lokutan annabci da aka bayyana a cikin Littafi Mai Tsarki yana gab da ƙarewa, cewa shari’a ta kusa, kuma mulki madawwami yana gab da kafuwa. Wa’azin almajiran game da lokaci ya dogara ne a kan makonni saba’in na Daniyel 9. Saƙon da Miller da abokan aikinsa suka bayar ya sanar da ƙarewar kwanaki 2300 na Daniyel 8:14, waɗanda makonni saba’in ɗin suke sashe daga cikinsu. Wa’azin kowannensu ya dogara ne a kan cikar wani sashe dabam na wannan babban lokaci guda na annabci.” 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.

Kada ku kasa gane hikimar da take cikin wannan sashe na ƙarshe. Adventism na Laodicea ba ya koyar wa duniya cewa Millerites sun yi tunanin wurin tsarkaka da za a tsarkake shi shi ne wurin tsarkaka na sama, gama su, da kuma duk waɗanda suke son duba tarihin da aka rubuta, sun sani cewa Millerites sun gaskata cewa wurin tsarkaka da za a tsarkake shi shi ne duniya. Sashen da Adventism na Laodicea ke karkatarwa zuwa ga hallakarsu shi ne, “haka Miller da abokan aikinsa suka yi shelar cewa mafi tsawo kuma na ƙarshe daga cikin lokutan annabci da aka bayyana a cikin Littafi Mai Tsarki yana gab da cika”, wanda suke nacewa cewa shi ne shekaru dubu biyu da ɗari uku na Daniyel sura ta takwas, aya ta goma sha huɗu.

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.

Littattafan tarihin Adventism nasu da kansu sun tabbatar da cewa dukkan masu wa’azin Millerite ɗari uku sun yi amfani da jadawalin majagaba na 1843 a cikin gabatarwarsu, kuma a sarari ƙwarai yake a kan jadawalin, da kuma a cikin sauran shaidar tarihin, cewa “lokuta bakwai,” (shekaru dubu biyu da ɗari biyar da ashirin), ita ce annabcin da suka bayyana a matsayin “mafi tsawo kuma na ƙarshe cikin lokutan annabci,” wanda “ke gab da ƙarewa.” Saboda tawayensu na 1863, sa’ad da suka ƙi dutsen ginshiƙi na “lokuta bakwai,” yanzu suna nacewa cikin makanta cewa ’Yar’uwa White tana sake rubuta tarihin da aka riga aka kafa a cikin sashe daga 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.

A cikin aya ta farko ta Daniyel sura ta goma, Belteshazzar yana wakiltar mutanen Allah na kwanaki na ƙarshe, kuma suna fahimtar tambayar da amsar da ke cikin Daniyel sura ta takwas, aya ta goma sha uku da ta goma sha huɗu, waɗanda Sister White ta bayyana a matsayin tushen da ginshiƙi na tsakiya na bangaskiyar Advent. Siffantawar da Daniyel yake wakilta a cikin ayar, yana nuna bambanci tsakanin mutanen alkawarin Allah na kwanaki na ƙarshe da Adventism na Laodicea, gama su ne waɗanda suka fahimci ƙaruwa ta ilimi a shekara ta 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.

> A shekara ta uku ta Sarƙin Farisa Sairus aka bayyana wa Daniyel wani abu, wanda ake kira da sunansa Belteshazzar; kuma abin gaskiya ne, amma ƙayyadadden lokacin yana da tsawo; kuma ya fahimci abin, ya kuma sami ganewa game da wahayin. Daniyel 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.

Aya ta ɗaya ita ce farkon wahayin da aka bayar a bakin Kogin Hiddekel wanda ya ƙare a sura ta goma sha biyu. A can ne muke samun buɗe littafin Daniyel a lokacin ƙarshe, saboda haka wakilcin Daniyel yana fahimtar duka “abin” da kuma “wahayin,” yana da alaƙa da waɗanda suke fahimta, waɗanda kuma aka bayyana a matsayin “masu hikima,” saɓanin waɗanda ba sa fahimta, waɗanda kuma aka bayyana a matsayin “miyagu.” A aya ta goma ta sura ta goma sha biyu, an wakilta bambancin da yake tsakanin rukunan nan biyu.

> 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.

> Mutane da yawa za a tsarkake su, a kuma mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta; ba kuwa wani daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 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.

“Masu hikima” suna fahimta, mugaye kuwa ba sa fahimta; kalmar da aka fassara da “fahimta” ita ce kalmar da muka gano a aya ta ashirin da uku ta sura ta tara. Ita ce kalmar Ibraniyanci “biyn,” wadda take nufin rarrabewa a cikin tunani. Mugaye ba sa fahimtar ƙaruwar sani, gama ba sa son yin rarrabewar tunani tsakanin wahayi biyu waɗanda su ne gaskiyar da aka bayyana Belteshazzar yana fahimta a aya ta ɗaya, sa’ad da aka bayyana shi a matsayin Belteshazzar maimakon Daniel. A aya ta ɗaya an bayyana shi a matsayin mutanen alkawarin Allah na kwanaki na ƙarshe, kuma an bayyana shi a matsayin waɗanda suka fahimci wahayi biyu, waɗanda ya kamata mutanen Allah su yi bambancin tunani a tsakaninsu. Yesu yana misalta ƙarshen abu da farkon abu, kuma a sura ta goma sha biyu, masu hikima su ne waɗanda suka fahimci annabcin shekaru dubu biyu da ɗari uku, da dangantakarsa kai tsaye da annabcin lokaci “mafi tsawo kuma na ƙarshe,” wanda shi ne shekaru dubu biyu da ɗari biyar da ashirin.

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

Za mu ci gaba da nazarinmu game da hangen nesa na ƙarshe na Daniyel a talifi na gaba.

> 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.

> An hallaka mutanena saboda rashin sani: domin ka ƙi sani, ni ma zan ƙi ka, har ba za ka ƙara zama firist a gare ni ba: tun da ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. 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.

> Ku ma, kamar duwatsu masu rai, ana gina ku ku zama gidan ruhaniya, firistoci masu tsarki, domin ku miƙa hadayun ruhaniya, abin karɓa ga Allah ta wurin Yesu Almasihu. Saboda haka kuma an rubuta a cikin Nassi cewa, Ga shi, na sa a Sihiyona babban dutsen kusurwa, zaɓaɓɓe, mai daraja: kuma duk wanda ya gaskata gare shi ba zai kunyata ba. Saboda haka a gare ku masu bangaskiya yana da daraja: amma ga waɗanda suka ƙi yin biyayya, dutsen da magina suka ƙi, shi ne ya zama kan kusurwa, kuma dutse na tuntuɓe, da dutsen ƙanƙarewa, ga waɗanda suke tuntuɓe a maganar, domin suna ƙin yin biyayya: abin da kuma aka ƙaddara musu ke nan. Amma ku jinsi ne zaɓaɓɓe, firistoci na sarauta, al’umma mai tsarki, jama’a ta musamman; domin ku shelanta yabon wanda ya kira ku daga duhu zuwa haskensa mai banmamaki: ku waɗanda da can ba jama’a ba ne, amma yanzu ku ne jama’ar Allah: waɗanda ba su sami jinƙai ba, amma yanzu sun sami jinƙai. 1 Bitrus 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.

> Ku ɗauka jimirin Ubangijinmu ceto ne; kamar yadda ƙaunataccen ɗan’uwanmu Bulus kuma, bisa ga hikimar da aka ba shi, ya rubuta muku; haka kuma a cikin dukan wasiƙunsa, yana magana a cikinsu game da waɗannan al’amura; a cikinsu akwai waɗansu abubuwa masu wuyar ganewa, waɗanda marasa ilimi da marasa ƙarfi suke karkatarwa, kamar yadda kuma suke yi wa sauran Nassosi, zuwa ga hallakar kansu. Saboda haka ku, ƙaunatattu, da yake kun san waɗannan abubuwa tun da farko, ku yi hattara kada ku ma, da aka kau da ku ta wurin ruɗin mugaye, ku fāɗi daga ƙaƙƙarfan tsayuwarku. 2 Bitrus 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.

> Ka riƙa tuna musu da waɗannan abubuwa, kana yi musu gargaɗi a gaban Ubangiji kada su yi gardama a kan kalmomi marasa amfani, waɗanda ba su da wani riba, sai dai su jawo rushewar masu sauraro. Ka himmatu ka nuna kanka a matsayin wanda Allah ya yarda da shi, ma’aikaci wanda ba ya bukatar jin kunya, mai rarrabe maganar gaskiya daidai. Amma ka guji maganganu marasa tsarki da surutai na banza; gama za su ƙara kaiwa ga rashin bin Allah fiye da da. 2 Timothawus 2:14–16.

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