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

Phau Ntawv Daniyee – Ib Puas Tsib Caug Plaub

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

Kev To Taub Txog Daniyee Txoj Kev Yog Toog Kawg: Qhov Tseem Ceeb ntawm Belteshazzar thiab Kev Qhib Tshwm Sim ntawm Cov Lus Qhia Yav Tom Ntej

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.

Lub zeem muag kawg ntawm Daniyees muaj nyob hauv peb tshooj kawg. Thawj tshooj ntawm cov tshooj ntawd, ib yam li tshooj kawg ntawm peb tshooj ntawd, qhia txog Daniyees txoj kev paub dhau los; hos tshooj nruab nrab qhia txog keeb kwm cev lus faj lem uas hais txog qhov kev sawv los thiab kev poob mus kawg ntawm tus vajntxwv cuav ntawm sab qaum teb. Thawj tshooj zoo ib yam li tshooj kawg, thiab tshooj nruab nrab sawv cev rau kev ntxeev siab ntawm tus vajntxwv cuav ntawm sab qaum teb. Lub zeem muag kawg ntawm Daniyees, yog lub zeem muag ntawm tus dej Hiddekel, ris lub cim kos npe ntawm Alpha thiab Omega, tus uas yog Qhov Tseeb. Thaum peb pib los hais txog Daniyees lub zeem muag kawg, peb yuav pib ntawm nqe ib.

> 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.

> Xyoo peb ntawm Xailas vajntxwv ntawm Pawxias tebchaws, ib lo lus tau raug nthuav tawm rau Daniyee, tus uas hu ua Npeletesaxas; thiab lo lus ntawd yog qhov tseeb, tiamsis lub sijhawm uas teem tseg ntawd ntev heev; thiab nws tau to taub lo lus ntawd, thiab muaj kev nkag siab txog zaj yog toog. Daniyee 10:1.

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

Muaj ob peb qhov tseeb uas muab qhwv cia nyob hauv nqe vajlugkub no. Qhov xub thawj yog Daniyee lub npe hu ua “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.

> Tus thawj ntawm cov neeg nyuam qhuav txiav cev thiaj muab npe rau lawv: nws muab npe hu Daniel ua Belteshazzar; thiab Hananiah ua Shadrach; thiab Mishael ua Meshach; thiab Azariah ua 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.

Daniyee raug hu ua “Belteshazzar” nyob hauv tshooj ib, thiab tom qab ntawd nws tsis raug txheeb hu ua “Belteshazzar” dua li mus txog thaum nws zaj yog toog pom kawg raug qhia tawm. Vim li ntawd, Belteshazzar thiaj yog nws lub npe hauv nws thawj zaj lus tim khawv thiab nws zaj lus tim khawv kawg. Kev hloov npe hauv tej lus faj lem sawv cev ua ib lub cim ntawm txoj kev sib cog lus ntawm Vajtswv thiab Nws haiv neeg. Thaum tus Tswv nkag mus rau hauv txoj kev cog lus nrog Anplahas thiab Xala, Nws tau hloov lawv cov npe ua Aplahas thiab Xala. Nws tau hloov Yakhauj lub npe ua Ixayees, thiab Nws cog lus tias Nws yuav pub ib lub npe tshiab rau Nws haiv neeg ntawm txoj kev cog lus nyob rau hnub kawg.

> 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.

> Vim hais txog Xi-oos, kuv yuav tsis nyob twjywm; thiab vim Yeluxalees, kuv yuav tsis so, mus txog thaum nws txoj kev ncaj ncees tawm tuaj zoo li qhov ci ntsa iab, thiab nws txoj kev cawm dim zoo li lub teeb uas cig ntsa iab. Thiab Lwm Haiv Neeg yuav pom koj txoj kev ncaj ncees, thiab txhua tus vajntxwv yuav pom koj lub hwjchim ci ntsa iab; thiab koj yuav raug hu los ntawm ib lub npe tshiab, uas tus Tswv lub qhov ncauj yuav tis npe. Yaxayas 61:1, 2.

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

Rau cov Filadefia, uas yog ib puas plaub caug plaub txhiab leej ntawm hnub kawg, Nws kuj ua lo lus cog tseg no thiab.

> 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.

> Tus uas kov yeej, kuv yuav tsa nws ua ib tug ncej hauv lub tuam tsev ntawm kuv tus Vajtswv, thiab nws yuav tsis tawm mus ntxiv lawm li; thiab kuv yuav sau rau saum nws lub npe ntawm kuv tus Vajtswv, thiab lub npe ntawm lub nroog ntawm kuv tus Vajtswv, uas yog Yeluxalees tshiab, uas nqes saum ntuj los ntawm kuv tus Vajtswv los: thiab kuv yuav sau rau saum nws kuv lub npe tshiab. Tus uas muaj pob ntseg, cia nws mloog tej uas tus Ntsuj Plig hais rau cov pawg ntseeg. Tshwm Sim 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.

Cov yaj saub piav qhia txog Vajtswv haiv neeg ntawm cov hnub kawg, thiab tsis zoo li Aplahas, Xala, thiab Yixayee, qhov ntsiab lus tseeb ntawm npe Npelteshasa tsis paub. Lub npe uas Vajtswv muab rau Nws haiv neeg hnub kawg kom sawv cev rau Nws txoj kev cog lus sib raug zoo yog ib lub npe uas tsis tau paub mus txog rau lub sijhawm uas Nws muab lub npe ntawd rau lawv. Lub npe Npelteshasa tab tom txheeb Daniela ua Vajtswv haiv neeg ntawm Philadelphia hauv cov hnub kawg, tiamsis lub npe tiag tiag tseem raug zais cia mus txog rau lub sijhawm raug ntim, vim lub npe ntawd raug sau rau saum lawv hauv pliaj, uas kuj yog qhov chaw uas lub tsiaj ntawv ntim raug sau thiab.

> 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.

> Thiab kuv ntsia saib, thiab saib seb, muaj ib tug Menyuam Yaj sawv saum roob Xi-oos, thiab nrog Nws muaj ib puas plaub caug plaub txhiab leej, uas muaj Nws Txiv lub npe sau rau hauv lawv hauv pliaj. Tshwmsim 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.

Daniyees raug hu ua Belteshazzar hauv tshooj ib thiab rov qab hu li ntawd hauv tshooj kaum, yog li nws thiaj qhia nws tus kheej tias yog ib lub cim ntawm kev txav ntawm tus timtswv thawj, thiab kev txav ntawm tus timtswv thib peb, rau qhov tshooj ib sawv cev rau tus timtswv thawj zaj xov, raws li twb tau txheeb qhia meej lawm yav dhau los hauv cov ntawv sau ua ntej. Yog li ntawd, tshooj kaum sawv cev rau kev txav ntawm tus timtswv thib peb, thiab rau haiv neeg ntawm txoj kev khi lus hauv hnub kawg. Ces nqe ntawd qhia Belteshazzar tias yog ib lub cim ntawm cov uas to taub txog kev nce ntxiv ntawm kev paub uas raug qhib tawm hauv txoj kev hloov kho uas pib xyoo 1989. Qhov no raug sawv cev los ntawm qhov tseem ceeb uas muab rau yam uas Daniyees (Belteshazzar) paub.

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.

Daniyee raug qhia tias nws paub “yam ntawd” uas “tau raug tshwm rau Daniyee,” “thiab yam ntawd yog qhov tseeb, tab sis lub sijhawm uas tau teem tseg ntawd ntev; thiab nws nkag siab yam ntawd, thiab muaj kev to taub txog lub zeem muag.” Daniyee nkag siab txog “yam ntawd,” thiab kuj txog “lub zeem muag” thiab. Lo lus Henplais “dabar,” raug txhais ua “yam” hauv nqe ntawd, thiab nws txhais tias “Lo Lus.” Hauv txoj kev cev Vajtswv lus, “Lo Lus” sawv cev rau ob qho tib si lub zeem muag ntawm “xya lub sijhawm,” thiab kuj sawv cev rau Khetos, uas yog Lo Lus. Ob qho tib si “xya lub sijhawm,” thiab Khetos yog lub Pob Zeb uas cov kws ua tsev tsis kam txais, thiab Daniyee sawv cev rau ib haiv neeg uas nkag siab ob feem no ntawm lub cim cev Vajtswv lus ntawm Lo Lus.

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.”

Hauv Daniyee tshooj cuaj, nqe nees nkaum peb, peb pom ib nqe uas yog ib qho tseem ceeb tshaj plaws uas txuas nrog tej lus faj lem txog lub sijhawm ntawm ob txhiab peb puas xyoo thiab ob txhiab tsib puas nees nkaum xyoo, uas raug sawv cev los ntawm lo lus nug hauv Daniyee tshooj yim, nqe kaum peb, thiab lo lus teb hauv nqe kaum plaub. Lo lus nug nug hais tias, “Lub zeem muag ‘chazon’ uas qhia txog kev tsuj hniav lub chaw dawb huv thiab pab tub rog uas raug ua tiav los ntawm kev pe dab qhuas thiab tom qab ntawd los ntawm kev kav thawj txiv plig, yuav kav ntev npaum li cas?” Kev tsuj hniav ntawd kav tau ob txhiab tsib puas nees nkaum xyoo, raws li kev ua tiav ntawm “xya zaug” hauv Levis Kevcai nees nkaum rau.

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.

Lo lus teb rau lo lus nug hauv nqe kaum peb yog tias yuav txog ob txhiab peb puas xyoo, ces lub tuam tsev dawb huv uas raug tsuj ntiab yuav raug ntxuav kom dawb huv, thiab qhov yog toog “mareh” ntawm ob txhiab peb puas xyoo ntawd khi ob zaj lus faj lem txog sijhawm no ua ke, thiab hauv Daniyee cuaj nqe nees nkaum peb, Khaivlee tab tom coj Daniyee kom to taub txog kev sib raug zoo ntawm ob qho yog toog ntawd.

> 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.

> Thaum pib ntawm koj tej lus thov, lo lus txib twb tawm los lawm, thiab kuv tau los qhia rau koj; rau qhov koj yog tus uas raug hlub heev kawg: yog li ntawd cia li to taub txog zaj no, thiab xav txog lub zeem muag. 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.

Lo lus uas txhais ua “to taub,” “xav txog” hauv nqe ntawd yog lo lus Henplais “biyn,” thiab nws txhais tias “faib sib cais hauv lub siab.” Khexaliyas qhia rau Daniyee kom ua ib qho kev cais tawm hauv lub siab ntawm “yam ntawd” thiab “lub zeem muag.” “Lub zeem muag” hauv nqe ntawd yog lo lus Henplais “mareh,” thiab nws yog lub zeem muag ntawm ob txhiab peb puas xyoo uas xaus rau hnub Lub Kaum Hli 22, 1844. Lo lus Henplais uas txhais ua “yam ntawd,” yog tib lo lus uas txhais ua “yam,” hauv nqe ib ntawm tshooj kaum. Nws yog lo lus Henplais “dabar,” thiab nws sawv cev rau lub zeem muag ntawm ob txhiab tsib puas nees nkaum xyoo uas kuj xaus rau hnub Lub Kaum Hli 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).

Hauv nqe ib ntawm tshooj kaum, Vajtswv cov neeg ntawm txoj kev cog lus nyob rau hnub kawg raug sawv cev los ntawm Belteshazzar, thiab lawv tau to taub txog kev nce ntxiv ntawm kev paub uas tuaj txog rau lub caij kawg xyoo 1989, uas ua rau lawv muaj peev xwm to taub qhov kev txuas ntawm ob zaj yog toog, yam uas cov Millerite hauv kev txav ntawm tus tim tswv thawj tsuas yog to taub ib feem xwb. Hauv nqe ntawd, zaj yog toog uas raug sawv cev ua “yam ntawd” raug txheeb xyuas tias yog zaj yaj saub uas ntev tshaj plaws ntawm ob zaj yaj saub ntawd, vim nyob nruab nrab ntawm ob zaug uas nqe ntawd hais txog “yam ntawd,” Daniyee qhia tias lub sijhawm uas raug teem tseg rau “yam ntawd” (lub dabar) yog “ntev,” nyob hauv kev txheeb rau zaj yog toog (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.

> Nyob rau hauv xyoo peb ntawm Xailas vajntxwv kav Pawxia, ib lo lus tau raug muab qhia rau Daniyee, uas nws lub npe hu ua Belteshaxas; thiab lo lus ntawd yeej muaj tseeb tiag, tiamsis lub sijhawm uas teem tseg ntawd tseem ntev: thiab nws to taub lo lus ntawd, thiab muaj kev nkag siab txog zaj yog toog. Daniyee 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.

Qhov tseeb uas tob ntxaws tias “xya lub sij hawm” yog txojkev yaj saub hais txog lub sij hawm uas ntev tshaj plaws uas cov Millerites tau tshaj tawm, raug Laodicean Adventism tsis lees paub, raws li ib nqe vajlugkub uas lawv yuam txhais kom coj lawv tus kheej mus rau kev puas tsuaj. Vim lawv tau tsis lees txais “xya lub sij hawm” nyob rau hauv kev ntxeev siab xyoo 1863, lawv thiaj tsis pom qhov kev sib raug zoo ntawm ob zaj yaj saub ntawd, thiab tsuas yog, los sis tsuas kam, pom nqe tom ntej no tias yog txheeb qhia txog ob txhiab peb puas xyoo xwb.

> “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.

> “Qhov kev paub uas cov thwjtim tau muaj thaum lawv tshaj tawm ‘txoj moo zoo txog lub nceeg vaj’ rau lub sij hawm uas Khetos los thawj zaug, muaj nws qhov kev sib thooj hauv qhov kev paub ntawm cov uas tshaj tawm txoj xov ntawm Nws txoj kev rov los zaum ob. Ib yam li cov thwjtim tau tawm mus tshaj tawm tias, ‘Lub sij hawm twb puv npo lawm, Vajtswv lub nceeg vaj twb ze lawm,’ ces Miller thiab nws cov kwvtij ua haujlwm nrog nws kuj tau tshaj tawm tias lub sij hawm cev lus faj lem uas ntev tshaj plaws thiab yog lub kawg uas raug muab nthuav tawm hauv phau Vajlugkub twb yuav xaus lawm, tias txoj kev txiav txim twb ze lawm, thiab tias lub nceeg vaj nyob mus ib txhis twb yuav raug coj los pib lawm. Cov thwjtim txoj kev tshaj tawm hais txog lub sij hawm ntawd yog raws li xya caum lub lim tiam hauv Daniyees 9. Txoj xov uas Miller thiab nws cov kwvtij ua haujlwm nrog nws tau muab tshaj tawm, qhia txog qhov kawg ntawm 2300 hnub hauv Daniyees 8:14, uas xya caum lub lim tiam yog ib feem ntawm ntawd. Txoj kev tshaj tawm ntawm txhua pab ntawd puav leej yog raws li kev ua tiav ntawm ib feem txawv ntawm tib lub sij hawm cev lus faj lem loj ntawd.” 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.

Tsis txhob plam qhov laj thawj uas nyob hauv nqe lus kawg no. Txoj Kev Ntseeg Adventism Laodicea tsis qhia rau lub ntiajteb tias cov Millerites tau xav tias lub tuam tsev dawb huv uas yuav raug ntxuav yog lub tuam tsev dawb huv saum ntuj ceeb tsheej, rau qhov lawv—thiab txhua tus uas xav saib cov ntaub ntawv keeb kwm—paub tias cov Millerites ntseeg tias lub tuam tsev dawb huv uas yuav raug ntxuav yog lub ntiajteb. Nqe lus uas Txoj Kev Ntseeg Adventism Laodicea yuam thiab txhais yuam kev kom coj lawv tus kheej mus rau kev puas tsuaj yog tias, “Miller thiab nws cov npoj yaig tau tshaj tawm tias lub sijhawm yaj saub uas ntev tshaj plaws thiab yog lub sijhawm kawg uas raug coj los rau hauv kev pom nyob hauv Vajlugkub twb yuav xaus lawm,” uas lawv khov kho hais tias yog ob txhiab peb puas xyoo ntawm Daniyees tshooj yim, nqe kaum plaub.

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.

Cov phau ntawv keeb kwm ntawm Adventism nws tus kheej qhia meej tias peb puas tus xibhwb Millerite TXHUA TUS tau siv daim phiaj thawj coj xyoo 1843 hauv lawv tej kev nthuav qhia, thiab nyob rau saum daim phiaj ntawd, nrog rau seem tim khawv keeb kwm ntxiv thiab, yeej pom tseeb kawg tias “xya sij hawm,” (ob txhiab tsib puas nees nkaum xyoo), yog zaj lus faj lem uas lawv tau txheeb tias yog “lub sij hawm yaj saub ntev tshaj thiab kawg nkaus,” uas “yuav txog hnub tas lawm.” Vim yog lawv txoj kev ntxeev siab xyoo 1863, thaum lawv tsis lees txais lub pob zeb hauv paus ntawm “xya sij hawm,” nim no lawv thiaj li dig muag qhuas tias Muam White tab tom rov sau dua keeb kwm uas twb tau raug tsim tsa lawm nyob rau hauv nqe lus ntawm 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.

Hauv thawj nqes ntawm Daniyees tshooj kaum, Belteshazzar sawv cev rau Vajtswv haiv neeg ntawm hnub kawg, thiab lawv to taub ob qho tib si lo lus nug thiab lo lus teb hauv Daniyees tshooj yim, nqes kaum peb thiab kaum plaub, uas Muam White qhia tias yog lub hauv paus thiab tus ncej tseem ceeb ntawm txoj kev ntseeg Advent. Daim duab uas Daniyees sawv cev hauv nqes ntawd qhia qhov txawv meej ntawm Vajtswv cov neeg ntawm hnub kawg uas nyob hauv Nws txoj kev cog lus, thiab Adventism Laodicea, rau qhov lawv yog cov uas to taub txog kev nce ntxiv ntawm kev paub xyoo 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.

> Nyob rau xyoo thib peb ntawm Xailas vajntxwv ntawm Pawxee, ib lo lus raug qhia tawm rau Daniyees, tus uas hu ua Npeletesaxa; thiab lo lus ntawd yog qhov tseeb, tab sis lub sijhawm uas teem tseg ntawd ntev: thiab nws nkag siab lo lus ntawd, thiab muaj kev to taub txog yog toog. Daniyees 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.

Nqe ib yog qhov pib ntawm zaj yog toog uas tau muab rau ntawm tus Dej Hiddekel thiab xaus rau hauv tshooj kaum ob. Nyob ntawd peb pom qhov qhib lub foob ntawm phau ntawv Daniyees thaum lub caij kawg; yog li ntawd, qhov uas sawv cev rau Daniyees to taub ob yam tib si—“yam ntawd” thiab “zaj yog toog”—muaj kev txuas nrog cov uas to taub, thiab cov uas raug txheeb tias yog “cov muaj tswvyim,” sib piv rau cov uas tsis to taub thiab raug txheeb tias yog “cov neeg limhiam.” Hauv nqe kaum ntawm tshooj kaum ob, qhov sib txawv ntawm ob pawg no raug nthuav tawm.

> 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.

> Coob leej coob ntau yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb paug, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li; tiam sis cov neeg txawj ntse yuav to taub. Daniyee 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.

Cov “txawj ntse” nkag siab, hos cov neeg phem tsis nkag siab; thiab lo lus uas txhais ua “nkag siab” ntawd yog tib lo lus uas peb tau txheeb qhia nyob hauv nqe nees nkaum peb ntawm tshooj cuaj. Nws yog lo lus Henplais “biyn,” uas txhais hais tias cais tawm hauv lub siab. Cov neeg phem tsis nkag siab txog qhov kev nce ntxiv ntawm kev paub, rau qhov lawv tsis kam ua qhov kev cais tawm hauv lub siab ntawm ob zaj yog toog pom uas yog cov tseeb uas Belteshazzar raug txheeb tias nkag siab nyob hauv nqe ib, thaum nws raug txheeb tias yog Belteshazzar es tsis yog Daniel. Nyob hauv nqe ib nws raug txheeb tias yog Vajtswv haiv neeg ntawm hnub kawg uas nyob hauv txoj kev khi lus, thiab nws raug txheeb tias yog cov uas nkag siab ob zaj yog toog pom uas Vajtswv haiv neeg yuav tsum ua qhov kev sib txawv hauv lub siab ntawm lawv. Yexus piav qhia qhov kawg ntawm ib yam los ntawm qhov pib ntawm ib yam; thiab nyob hauv tshooj kaum ob, cov txawj ntse yog cov uas nkag siab txog txoj lus faj lem ntawm ob txhiab peb puas xyoo, thiab nws txoj kev sib raug ncaj qha rau “lub sij hawm ntev tshaj thiab kawg nkaus” txoj lus faj lem txog sij hawm, uas yog ob txhiab tsib puas nees nkaum xyoo.

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

Peb yuav txuas ntxiv peb txoj kev kawm txog Daniyees txoj yog toog kawg hauv zaj lus tom ntej.

> 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.

> Kuv haiv neeg raug puas tsuaj vim tsis muaj kev paub; vim koj tau muab kev paub pov tseg, kuv kuj yuav muab koj pov tseg thiab, kom koj tsis txhob ua pov thawj rau kuv lawm; vim koj tau hnov qab txoj kevcai ntawm koj tus Vajtswv, kuv kuj yuav hnov qab koj tej menyuam thiab. 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.

> Nej kuj nej, ib yam li tej pob zeb muaj sia, raug muab tsa ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom nej thiaj li muab tej kev txi sab ntsuj plig xyeem tau, uas yog yam Vajtswv txaus siab txais los ntawm Yexus Khetos. Vim li no kuj muaj sau tseg hauv Vajluskub hais tias, Saib seb, Kuv muab ib lub pob zeb kaum tsev tseem ceeb tso rau hauv Xi‑oo, uas raug xaiv tseg, muaj nqis heev: thiab tus uas ntseeg nws yuav tsis raug txaj muag. Yog li ntawd, rau nej cov uas ntseeg, nws yog tus muaj nqis; tiamsis rau cov uas tsis mloog lus, lub pob zeb uas cov kws ua tsev muab tsis lees, lub ntawd twb los ua lub taub hau ntawm lub kaum tsev lawm, thiab ua ib lub pob zeb uas ua rau dawm, thiab ua ib lub pob tsuas uas ua rau poob siab, txawm yog rau cov uas dawm ntawm lo lus, vim lawv tsis mloog lus: thiab lawv kuj raug teem tseg rau qhov ntawd thiab. Tiamsis nej yog ib haiv neeg uas raug xaiv, ib pawg pov thawj vaj ntxwv, ib lub tebchaws dawb huv, ib haiv neeg uas yog Vajtswv tug tshwj xeeb; kom nej thiaj li tshaj tawm tau tej kev qhuas ntawm tus uas tau hu nej tawm hauv txoj kev tsaus ntuj los rau hauv nws txoj kev kaj uas zoo kawg nkaus: yav tag los nej tsis yog ib haiv neeg, tiamsis nimno nej yog Vajtswv haiv neeg lawm: nej yog cov uas tsis tau txais kev khuv leej, tiamsis nimno twb tau txais kev khuv leej lawm. 1 Petus 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.

> Thiab suav tias peb tus Tswv txoj kev ua siab ntev yog txoj kev cawm dim; ib yam li peb tus kwv tij uas peb hlub, Paulus, raws li txoj kev txawj ntse uas tau muab rau nws lawm, kuj tau sau ntawv tuaj rau nej; ib yam li hauv nws tej ntawv txhua tsab thiab, thaum nws hais txog tej no; hauv tej ntawd muaj qee yam uas to taub nyuaj, uas cov neeg tsis muaj kev paub thiab tsis ruaj khov muab qaug ntxeev, ib yam li lawv ua rau lwm phau Vajlugkub thiab, mus rau lawv tus kheej txoj kev puastsuaj. Yog li ntawd, cov uas hlub, vim nej twb paub tej no ua ntej lawm, nej yuav tsum ceev faj tsam nej thiab, raug coj mus raws kev yuam kev ntawm cov neeg phem, ces poob ntawm nej tus kheej txoj kev ruaj nreb. 2 Petus 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.

> Hais txog tej yam no, koj cia lawv nco ntsoov, thiab ntuas lawv rau ntawm tus Tswv xub ntiag kom lawv txhob sib cav txog tej lus uas tsis muaj txiaj ntsig dab tsi li, tiam sis tsuas ua rau cov uas mloog raug rhuav tshem xwb. Cia li kub siab kom qhia tau tias koj yog tus uas Vajtswv pom zoo, yog ib tug neeg ua haujlwm uas tsis tsim nyog txaj muag, uas faib ncaj ncees lo lus tseeb. Tiamsis koj yuav tsum zam tej lus tsis dawb huv thiab tej lus khoob khoob uas tsis muaj nqis; rau qhov tej ntawd yuav loj hlob mus rau txoj kev tsis hwm Vajtswv ntau zuj zus. 2 Timaute 2:14–16.

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