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

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Anọ na Anọ

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

Ịghọta Ọhụụ Ikpeazụ Daniel: Mkpa Belteshazzar na Mkpughe nke Amụma

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.

Ọhụ ikpeazụ nke Daniel mejupụtara isi nke atọ ikpeazụ. Isi mbụ n’ime isi ndị ahụ, dịka nke ikpeazụ n’ime isi atọ ahụ, na-akọwa ahụmahụ Daniel, ebe isi nke dị n’etiti na-akọwa akụkọ amụma nke na-ekwu banyere ịrị elu na ọdịda ikpeazụ nke eze ugwu ụgha ahụ. Isi mbụ dị ka nke ikpeazụ, isi nke dị n’etiti na-anọchikwa nnupụisi nke eze ugwu ụgha ahụ. Ọhụ ikpeazụ nke Daniel, bụ ọhụ nke Osimiri Hiddekel, na-eburu akara nke Alfa na Omega, Onye bụ Eziokwu ahụ. Ka anyị na-amalite ileba anya n’ọhụ ikpeazụ nke Daniel, anyị ga-amalite na amaokwu nke mbụ.

> 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.

> N’afọ nke atọ nke Saịrọs eze Peasia, e kpughere Daniel otu ihe, onye a na-akpọ aha ya Belteshaza; ihe ahụ bụkwa eziokwu, ma oge e kenyere ya dị ogologo: o wee ghọta ihe ahụ, ma nwee nghọta nke ọhụ ahụ. Daniel 10:1.

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

E nwere ọtụtụ eziokwu e kechiri n’ime amaokwu a. Nke mbụ bụ aha Daniel nke “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.

> Ndị onye-isi nke ndị ọnaozi nyere aha: n’ihi na o nyere Daniel aha Belteshaza; Hananaịa, Shedrak; Mishael, Meshak; Azaraịa, 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.

E nyere Daniel aha “Belteshazzar” n’isi nke mbụ, a naghịkwa akpọ ya “Belteshazzar” ọzọ ruo mgbe e webatara ọhụhụ ikpeazụ ya. Ya mere, Belteshazzar bụ aha ya n’akaebe mbụ ya na nke ikpeazụ ya. Mgbanwe aha n’amụma na-anọchi anya akara nke mmekọrịta ọgbụgba ndụ dị n’etiti Chineke na ndị Ya. Mgbe Onyenwe anyị batara n’ọgbụgba ndụ ya na Abram na Sarai, Ọ gbanwere aha ha ka ha bụrụ Abraham na Sarah. Ọ gbanwere aha Jekọb ka ọ bụrụ Izrel, Ọ na-ekwekwa nkwa inye ndị Ya bụ ndị ọgbụgba ndụ nke ụbọchị ikpeazụ aha ọhụrụ.

> 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.

> N’ihi Ziọn ka m na-agaghị agba nkịtị, n’ihi Jerusalem ka m na-agaghịkwa ezu ike, ruo mgbe ezi omume ya ga-apụta dịka ìhè na-enwu, na nzọpụta ya dịka oriọna na-ere ọkụ. Mba ndị ọzọ ga-ahụ ezi omume gị, ndị eze niile ga-ahụkwa ebube gị: a ga-akpọkwa gị aha ọhụrụ, nke ọnụ Onyenwe anyị ga-akpọ. Aịzaya 61:1, 2.

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

Nye ndị Filadelfia, ndị bụ otu narị puku na iri anọ na anọ nke ụbọchị ikpeazụ, Ọ na-emekwa ha nkwa a.

> 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.

> Onye na-emeri emeri, ka M ga-eme ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ ma ọlị: M ga-edekwa n’elu ya aha nke Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ, nke si n’eluigwe sitere n’ebe Chineke m nọ na-abịa ala: M ga-edekwa n’elu ya aha ọhụrụ m. Onye nwere ntị, ya nụ ihe Mmụọ ahụ na-agwa ụka dị iche iche. Nkpughe 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.

Ndị amụma na-anọchi anya ndị nke Chineke nke ụbọchị ikpeazụ, ma, n’adịghị ka Abraham, Sarah na Israel, nkọwa ziri ezi nke Belteshazzar amaghị ama. Aha Chineke na-enye ndị nke Ya nke ụbọchị ikpeazụ iji nọchite anya mmekọrịta ọgbụgba ndụ Ya na ha bụ aha a na-amaghị ama ruo mgbe oge ruru ka O nye ha aha ahụ. Aha Belteshazzar na-akọwapụta Daniel dịka ndị nke Chineke nke ọgbụgba ndụ nke Philadelphia n’ụbọchị ikpeazụ, ma aha ahụ n’onwe ya ka e zoro ezo ruo mgbe a ga-akara ha akara, n’ihi na e dere aha ahụ n’egedege ihu ha, nke bụkwa ebe e dere akara ahụ.

> 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.

> M wee lee, ma, le, Nwa Atụrụ ka o guzoro n’elu ugwu Zaịọn, ya na otu narị puku mmadụ iri anọ na anọ, ndị e dere aha Nna ya n’egedege ihu ha. Mkpughe 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.

A na-akpọ Daniel Belteshazzar n’isi nke mbụ, ma emesịa n’isi nke iri, si otú a na-akọwapụta onwe ya dịka ihe nnọchianya nke mmegharị nke mmụọ ozi mbụ, na mmegharị nke mmụọ ozi nke atọ; n’ihi na isi nke mbụ na-anọchi anya ozi mmụọ ozi mbụ, dịka e gosipụtarala nke a nke ọma n’isiokwu ndị gara aga. Ya mere, isi nke iri na-anọchi anya mmegharị nke mmụọ ozi nke atọ, na ndị ọgbụgba ndụ nke ụbọchị ikpeazụ. Amaokwu ahụ mgbe ahụ na-akọwapụta Belteshazzar dịka ihe nnọchianya nke ndị na-aghọta mmụba nke ọmụma ahụ e mepere emepe, nke e kpughere na mmegharị mgbanwe ahụ malitere n’afọ 1989. Nke a ka e ji nkwụsi ike a tọrọ n’elu ihe Daniel (Belteshazzar) maara na-anọchi anya.

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.

A kọwara Daniel dịka onye maara “ihe” ahụ nke “e kpughere Daniel,” “ihe ahụ bụkwa eziokwu, ma oge a họpụtara dị ogologo: o wee ghọta ihe ahụ, nwekwa nghọta nke ọhụ.” Daniel ghọtara “ihe” ahụ, ọ ghọtakwa “ọhụ” ahụ. Okwu Hibru “dabar” a sụgharịrị dịka “ihe” n’amaokwu ahụ, ma ọ pụtara “okwu.” N’ụzọ amụma, “okwu” ahụ na-anọchi anya ma ọhụ nke “oge asaa” ahụ, ma ọ na-anọchikwa anya Kraịst, onye bụ Okwu ahụ. Ma “oge asaa” ahụ, ma Kraịst, bụ Nkume ahụ ndị na-ewu ụlọ jụrụ, Daniel na-anọchikwa anya otu ndị ghọtara akụkụ abụọ ahụ nke ihe nnọchianya nke Okwu ahụ.

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.”

N’akwụkwọ Daniel isi nke itoolu, amaokwu nke iri abụọ na atọ, anyị hụrụ otu n’ime amaokwu ndị kasị dị mkpa metụtara amụma oge nke puku afọ abụọ na narị atọ na puku afọ abụọ na narị ise na iri abụọ, nke e gosipụtara site n’ajụjụ dị na Daniel isi nke asatọ, amaokwu nke iri na atọ, na azịza ya dị na amaokwu nke iri na anọ. Ajụjụ ahụ na-ajụ, “Ogologo oge ole ka ọhụụ ‘chazon’ ahụ ga-adị, nke na-akọwa nzọda n’okpuru ụkwụ nke ebe nsọ na usuu ndị e mere site n’okpukpe ndị mba ọzọ, ma emesịa site n’okpukpe papal?” Nzọda ahụ n’okpuru ụkwụ were puku afọ abụọ na narị ise na iri abụọ, dịka mmezu nke “oge asaa” dị na Leviticus iri abụọ na isii.

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.

Azịza nke ajụjụ nke amaokwu nke iri na atọ ahụ bụ ruo puku abụọ na narị atọ afọ, mgbe ahụ ka a ga-eme ka ebe nsọ ahụ nke a zọpịaworo n’okpuru ụkwụ dị ọcha, ma ọhụụ “mareh” nke puku abụọ na narị atọ afọ na-ejikọta amụma oge abụọ ahụ ọnụ, nakwa n’amaokwu nke iri abụọ na atọ nke Daniel itoolu, Gabriel na-eduga Daniel ka ọ ghọta mmekọrịta dị n’etiti ọhụụ abụọ ahụ.

> 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.

> Ná mmalite nke arịrịọ gị, iwu ahụ pụtara, m abịawokwa igosi gị ya; n’ihi na a hụrụ gị n’anya nke ukwuu: ya mere ghọta okwu ahụ, tụleekwa ọhụụ ahụ. 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.

Okwu a sụgharịrị n’amaokwu ahụ ma dịka “ghọta,” ma dịka “tụlee,” bụ okwu Hibru “biyn,” ọ pụtakwara “ikewapụ n’uche.” Gebriel na-agwa Daniel ka o kewapụ n’uche n’etiti “okwu ahụ” na “ọhụ.” “Ọhụ” ahụ dị n’amaokwu ahụ bụ okwu Hibru “mareh,” ọ bụkwa ọhụ nke afọ puku abụọ na narị atọ ahụ, nke mechara na Ọktoba 22, 1844. Okwu Hibru a sụgharịrị dịka “okwu,” bụ otu okwu ahụ e sụgharịrị dịka “ihe,” n’amaokwu nke mbụ nke isi nke iri. Ọ bụ okwu Hibru “dabar,” ọ na-anọchitekwa anya ọhụ nke afọ puku abụọ na narị ise na iri abụọ ahụ, nke mechakwara na Ọktoba 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).

N’amaokwu nke mbụ nke isi nke iri, a na-anọchi anya ndị ọgbụgba-ndụ Chineke nke ụbọchị ikpeazụ site n’aka Belteshazzar, ma ha aghọtala mmụba nke ọmụma nke bịarutere n’oge ọgwụgwụ n’afọ 1989, nke nyere ha aka ịghọta njikọ dị n’etiti ọhụụ abụọ ahụ, nke ndị Millerite nke mmegharị nke mmụọ-ozi mbụ ghọtara naanị n’akụkụ ụfọdụ. N’amaokwu ahụ, a na-akọwa ọhụụ ahụ e gosipụtara dịka “ihe ahụ” dị ka nke kachasị ogologo n’ime amụma abụọ ahụ, n’ihi na, etinyere n’etiti ntụaka abụọ ahụ dị n’amaokwu ahụ gbasara “ihe ahụ,” Daniel na-akọwapụta na oge e kenyere “ihe ahụ” (dabar) bụ “ogologo,” n’ihe gbasara ọhụụ ahụ (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.

> N’afọ nke atọ nke Saịrọs eze Peasia, e kpugheere Daniel otu ihe, onye a na-akpọ aha ya Belteshaza; ihe ahụ bụkwa eziokwu, ma oge e kenyere ya dị ogologo: o wee ghọta ihe ahụ, ma nwee nghọta nke ọhụụ ahụ. 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.

Eziokwu dị omimi ahụ nke na “oge asaa” bụ amụma oge kachasị ogologo nke ndị Millerite kwusara, bụ ihe Adventism nke Laodisia na-agọnahụ, dabere n’otu akụkụ Akwụkwọ Nsọ nke ha na-agbagọ ka ọ bụrụ mbibi nke onwe ha. Site n’ịjụ “oge asaa ahụ” n’ime nnupụisi nke 1863, ha anaghị ahụ mmekọrịta dị n’etiti amụma abụọ ahụ, ma ha nwere ike naanị, ma ọ bụ ga-achọ naanị, ịhụ akụkụ Akwụkwọ Nsọ na-esonụ dịka nke na-akọwapụta afọ puku abụọ na narị atọ.

> “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.

> “Ahụmịhe nke ndị na-eso ụzọ ahụ bụ́ ndị kwusara ‘oziọma nke alaeze ahụ’ n’oge mbata mbụ nke Kraịst, nwere ihe kwekọrọ na ya n’ahụmịhe nke ndị ahụ kpọsara ozi banyere ọbịbịa nke abụọ Ya. Dịka ndị na-eso ụzọ ahụ gara n’ihu na-ekwusa, sị, ‘Oge ahụ ezuwo, alaeze Chineke adịkwala nso,’ otu a ka Miller na ndị ọrụ ibe ya kwusara na oge amụma ahụ kachasị ogologo ma bụrụkwa nke ikpeazụ e mere ka a hụ n’ime Baịbụl fọrọ nke nta ka ọ gwụsị, na ikpe ahụ adịkwala nso, nakwa na a ga-ebubata alaeze ebighị ebi. Ikwusa nke ndị na-eso ụzọ ahụ gbasara oge dabeere n’izu iri asaa nke Daniel 9. Ozi nke Miller na ndị ọrụ ibe ya nyere kwusara njedebe nke ụbọchị puku abụọ na narị atọ nke Daniel 8:14, nke izu iri asaa ahụ bụ akụkụ nke ya. Ikwusa nke onye ọ bụla n’ime ha dabeere n’imezu akụkụ dị iche nke otu nnukwu oge amụma ahụ.” 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.

Echefula ezi uche dị n’ime akụkụ ikpeazụ a. Adventizim Laodisia adịghị akụziri ụwa na ndị Millaịt chere na ebe nsọ a ga-asachapụ bụ ebe nsọ nke eluigwe, n’ihi na ha, na onye ọ bụla chọrọ ileba anya n’akụkọ ihe mere eme, maara na ndị Millaịt kwenyere na ebe nsọ a ga-asachapụ bụ ụwa. Akụkụ okwu ahụ Adventizim Laodisia na-adọkpụrụ n’ụzọ na-ewetara ha mbibi nke onwe ha bụ, “ya mere Miller na ndị ya na ha na-arụkọ ọrụ kpọsara na oge amụma kachasị ogologo na nke ikpeazụ e mere ka a hụ n’ime Akwụkwọ Nsọ dị nso ikwuchapụ,” nke ha na-ekwusi ike na ọ bụ puku ụbọchị abụọ na narị atọ nke Daniel isi nke asatọ, amaokwu nke iri na anọ.

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.

Akwụkwọ akụkọ ihe mere eme nke Adventism n’onwe ya na-akọwapụta na ndị nkwusa Millerite narị atọ ahụ NIILE jiri chaatị ndị pionia nke 1843 n’ihe ngosi ha, ma ọ dị nnọọ doo anya n’elu chaatị ahụ, nakwa n’ihe fọdụrụ n’akaebe nke akụkọ ihe mere eme, na “oge asaa,” (puku afọ abụọ na narị ise na iri abụọ), bụ amụma ahụ ha kọwara dị ka “oge amụma kachasị ogologo na nke ikpeazụ,” nke “na-achọ ịgwụ.” N’ihi nnupu isi ha nke afọ 1863, mgbe ha jụrụ nkume ntọala nke “oge asaa,” ugbu a, n’ìsì ime mmụọ, ha na-ekwusi ike na Sister White na-edegharịghachi akụkọ ihe mere eme e guzobere n’ebe ahụ dị na 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.

N’amaokwu mbụ nke Daniel isi nke iri, Belteshazzar na-anọchi anya ndị Chineke n’ụbọchị ikpeazụ, ha na-aghọtakwa ma ajụjụ ma azịza nke Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ, nke Nwanyị White kpọrọ ntọala na ogidi etiti nke okwukwe Advent. Nnọchiteanya nke Daniel na-anọchi n’amaokwu ahụ, ọ na-akara ọdịiche dị n’etiti ndị ọgbụgba ndụ Chineke n’ụbọchị ikpeazụ, na Adventizim Laodisia, n’ihi na ha bụ ndị na-aghọta mmụba nke ihe ọmụma n’afọ 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.

> N’afọ nke atọ nke Saịrọs, eze Peasia, e kpugheere Daniel otu okwu, onye a kpọrọ aha ya Belteshaza; okwu ahụ bụkwa eziokwu, ma oge e debere ya dị ogologo: o wee ghọta okwu ahụ, ma nwee nghọta banyere ọhụụ ahụ. 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.

Amaokwu nke mbụ bụ mmalite nke ọhụụ e nyere n’akụkụ Osimiri Hiddekel nke na-ejedebe n’isi nke iri na abụọ. Ọ bụ n’ebe ahụ ka anyị hụrụ mmeghe nke akwụkwọ Daniel n’oge ọgwụgwụ, ya mere, nnọchiteanya nke Daniel ịghọta ma “ihe ahụ” ma “ọhụụ ahụ,” jikọtara ya na ndị na-aghọta, ndị a na-akpọkwa “ndị amamihe,” n’iche megide ndị na-adịghị aghọta, ndị a na-akpọkwa “ndị ajọ omume.” N’amaokwu nke iri nke isi nke iri na abụọ, a na-egosi ọdịiche dị n’etiti òtù abụọ ahụ.

> 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.

> A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị ọcha, ma nwalee ha; ma ndị ajọ omume ga-anọgide na-eme ajọ omume: ọ dịghị onye ọjọọ ga-aghọta; ma ndị amamihe ga-aghọta. 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.

“Ndị nwere amamihe” na-aghọta, ma ndị ajọ omume anaghị aghọta; okwu a sụgharịrị ịbụ “ịghọta” bụ otu okwu ahụ anyị chọpụtara n’amaokwu nke iri abụọ na atọ nke isi nke itoolu. Ọ bụ okwu Hibru “biyn,” nke pụtara ikewa ihe n’uche. Ndị ajọ omume anaghị aghọta mmụba nke ọmụma, n’ihi na ha adịghị njikere ime nkewa ahụ n’uche nke ọhụụ abụọ ahụ, bụ eziokwu ndị ahụ nke e ji Belteshaza kọwaa dị ka onye na-aghọta n’amaokwu nke mbụ, mgbe e ji Belteshaza mata ya kama Daniel. N’amaokwu nke mbụ a na-akọwa ya dị ka ndị mmadụ nke ọgbụgba ndụ Chineke nke ụbọchị ikpeazụ, a na-akọwakwa ya dị ka ndị na-aghọta ọhụụ abụọ ahụ, ndị Chineke chọrọ ka ndị Ya mee ka e nwee ọdịiche n’uche n’etiti ha. Jizọs na-eji mmalite nke ihe gosi njedebe ya, ma n’isi nke iri na abụọ, ndị nwere amamihe bụ ndị na-aghọta amụma nke afọ puku abụọ na narị atọ, na mmekọrịta ya kpọmkwem na amụma oge ahụ “kachasị ogologo na nke ikpeazụ,” nke bụ afọ puku abụọ na narị ise na iri abụọ.

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

Anyị ga-aga n’ihu na ọmụmụ anyị banyere ọhụụ ikpeazụ nke Daniel n’isiokwu na-esonụ.

> 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.

> Ndị m na-ala n’iyi n’ihi enweghị ihe ọmụma; n’ihi na ị jụwo ihe ọmụma, Mụ onwe M ga-ajụkwa gị, ka ị ghara ịbụ onye nchụ-àjà nye M; ebe ọ bụ na i chefuwo iwu nke Chineke gị, Mụ onwe M ga-echezọkwa ụmụ gị. 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.

> Unu onwe-unu kwa, dika nkume di ndu, ka ana-ewu unu ka unu buru ulo nke Muo, ndi nchu-àjà di nsọ, ka unu were chuoro Chineke aja ime mmuo, nke anabatara site n’aka Jisus Kraist. N’ihi ya kwa, o di n’Akwukwo Nsọ, Lee, ana m etinye na Zaion isi nkuku nkume, onye a hoputara, onye di oké ọnụ-ahia: ma onye kwere na ya agaghi eme ka ihere kpuchie ya. Ya mere, n’ebe unu ndi kwere nọ, o di oké ọnụ-ahia: ma n’ebe ndi na-erubeghi isi nọ, nkume ahu ndi na-ewu ulo juru ajụ ka ọ buru, otu ahu ka emeputara ka ọ buru isi nkuku, Na nkume nke ngọngọ-ukwu, na oke nkume nke mmejọ, nye ndi ahu na-asụ ngọngọ n’okwu ahu, n’ihi na ha anaghị erube isi: nke a ka e kenyekwara ha. Ma unu bu agbụrụ a hoputara, ndi nchu-àjà eze, mba di nsọ, ndi Chineke nwetara nye onwe-ya; ka unu we kwusara otuto nke Onye kpọrọ unu site n’ọchịchịrị bata n’ìhè-ya di ebube: Ndi na mbu abughi ndi-Ya, ma ugbu a bu ndi nke Chineke: ndi na-enwetabeghi ebere, ma ugbu a enwetawo ebere. 1 Pita 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.

> Gụọnụkwa ogologo ntachi obi nke Onyenwe anyị dị ka nzọpụta; dịkwa ka nwanne anyị a hụrụ n’anya, Pọl, siri deere unu dịka amamihe e nyere ya si dị; dịka kwa n’akwụkwọ ozi ya niile, na-ekwu n’ime ha banyere ihe ndị a; n’ime ha ka ụfọdụ ihe dị, ndị siri ike nghọta, nke ndị na-amụtaghị ihe na ndị na-adịghị eguzosi ike na-agbagọ, dịka ha na-agbagọkwa Akwụkwọ Nsọ ndị ọzọ, ruo n’mbibi nke onwe ha. Ya mere, ndị m hụrụ n’anya, ebe unu matara ihe ndị a tupu oge eruo, kpacharanụ anya ka unu onwe unu ghara, ebe e duhieworo unu site na njehie nke ndị ajọ omume, isi n’eguzosi ike unu dapụ. 2 Pita 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.

> Chetara ha ihe ndị a, na-adụ ha ọdụ n’ihu Onyenwe anyị ka ha ghara ịlụ ọgụ banyere okwu ndị na-abaghị uru, kama nke na-eduga n’ịkpọda ndị na-ege ntị. Gbalịsie ike igosi onwe gị n’ihu Chineke dịka onye a nabatara nke ọma, dịka onye ọrụ nke ihere na-adịghị ya, onye na-ekewa okwu eziokwu nke ọma. Ma zere nkwulu rụrụ arụ na okwu efu; n’ihi na ha ga-amụba ruo n’ọtụtụ ajọ omume karịa. 2 Timothy 2:14–16.

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