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

Kitab Daniel - Nomer Satus Sekawan Dasa Gangsal Patang Puluh॥

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

Ngertos Wahyu Pungkasanipun Daniel: Wigatinipun Belteshazzar lan Kawedharipun Ramalan

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.

Wahyuning Daniel kang pungkasan kapacak ana ing telung pasal pungkasan. Pasal kang kapisan saka telung pasal iku, kaya dene pasal kang pungkasan saka telung pasal mau, negesake pengalaman Daniel, dene pasal ing tengah negesake sajarah kenabian kang nyariyosake munggah lan rubuhe kang pungkasan saka ratu lor palsu. Pasal kang kapisan iku kaya pasal kang pungkasan, lan pasal ing tengah nggambarake pambrontakane ratu lor palsu. Wahyu Daniel kang pungkasan, yaiku wahyu bab Kali Hiddekel, ngasta pratandha tanganing Alpha lan Omega, yaiku Sang Kayekten. Nalika kita wiwit ngrembug wahyu Daniel kang pungkasan, kita bakal miwiti saka ayat kapisan.

> 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.

> Ing taun katelu pamaréntahané Koresy, raja ing Persia, ana sawijining prakara kawedharaké marang Dhanièl, kang aran uga Béltsyazar; lan prakara iku temen, nanging wektu kang katetepaké iku dawa; lan dhèwèké mangertèni prakara iku, sarta pikantuk pangerten bab wahyu mau. Daniel 10:1.

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

Ana sawetara kayektèn kang kaandhut ing ayat iki. Kang kapisan yaiku jeneng Daniel, “Belteshazzar”.

> Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.

> Lan punggawa para sida-sida iku maringi jeneng marang wong-wong mau: Daniel diparingi jeneng Beltesazar; Hananya, jeneng Sadrakh; Misael, jeneng Mesakh; lan Azarya, jeneng 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.

Daniel kaparingan jeneng “Belteshazzar” ing pasal kapisan, lan sawisé iku dhèwèké ora tau kasebut manèh minangka “Belteshazzar” nganti wahyu pungkasané diwedharaké. Mulané, Belteshazzar iku jenengé ing paseksèn kang kapisan lan kang pungkasan. Owahé jeneng ing ramalan nggambaraké sawijining pralambang gegayutan prajanjian antarané Allah lan umaté. Nalika Pangéran lumebet ing prajanjian karo Abram lan Sarai, Panjenengané ngowahi jenengé dadi Abraham lan Sarah. Panjenengané ngowahi jenengé Yakub dadi Israel, lan Panjenengané njanjèkaké bakal maringi umat prajanjiané ing dina-dina pungkasan sawijining jeneng anyar.

> 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.

> Marga saka kapentingané Sion Aku ora bakal meneng, lan marga saka kapentingané Yerusalem Aku ora bakal kendhat, nganti kabenerané metu sumorot kaya pepadhang, lan kaslametané kaya obor kang murub. Lan para bangsa liya bakal weruh kabeneranmu, lan sakehing ratu kamulyanmu; lan kowé bakal sinebut nganggo jeneng anyar, kang bakal dijenengaké déning cangkemé Pangéran. Yesaya 61:1, 2.

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

Menyang pasamuwan ing Filadelfia, yaiku satus patang puluh papat ewu wong ing dina-dina wekasan, Panjenengane uga maringi prasetyan iki.

> 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.

> Sapa sing menang bakal Daktindakaké dadi tugu ing Pedalemaning Allah-Ku, lan dhèwèké ora bakal metu manèh saka ing kono; lan Aku bakal nulis ana ing dhèwèké asmaning Allah-Ku, lan asmaning kutha Allah-Ku, yaiku Yérusalèm Anyar, kang tumurun saka swarga, saka Allah-Ku; lan Aku bakal nulis ana ing dhèwèké asma-Ku kang anyar. Sapa sing duwe kuping, muga ngrungokna apa kang diandika déning Roh marang pasamuwan-pasamuwan. Wahyu 3:12, 13.

The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.

Para nabi nggambarake umaté Allah ing dina-dina wekasan, lan béda karo Abraham, Sarah, lan Israel, teges pas saka Belteshazzar iku ora dimangertèni. Jeneng kang diparingaké Allah marang umaté ing dina-dina wekasan kanggo makili sesambetan prejanjiané iku minangka jeneng kang durung kawruhan nganti tekan wektuné Panjenengané maringi jeneng iku marang wong-wong mau. Jeneng Belteshazzar iku nandhani Daniel minangka umaté prejanjiané Allah, yaiku Philadelphia, ing dina-dina wekasan, nanging jeneng kang satemené iku didhelikaké nganti wektu panyegelan, awit jeneng iku katulis ing bathuké wong-wong mau, yaiku panggonan kang padha uga dadi panggonan katulisé segel.

> 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.

> Lan aku nyawang, lah ana Cempené wedhus ngadeg ana ing gunung Sion, lan bebarengan karo Panjenengané ana satus patang puluh papat èwu wong, padha kagungan asmaning Rama Panjenengané kaserat ana ing bathuké. Wahyu 14:1.

Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.

Daniel sinebut Belteshazzar ing pasal kapisan lan banjur ing pasal sepuluh, mangkono anggone ngenali awake dhewe minangka pralambang saka gerakané malaékat kapisan, lan gerakané malaékat katelu; awit pasal kapisan nggambarake pekabarané malaékat kapisan, kaya sing sadurungé wis katetepake kanthi rinci ing artikel-artikel sadurungé. Mulané pasal sepuluh nggambarake gerakané malaékat katelu, lan umat prajanjian ing dina-dina pungkasan. Ayat iku banjur ngenali Belteshazzar minangka pralambang saka wong-wong sing mangertèni tambahing kawruh sing kabukak segelé ana ing gerakan reformasi sing diwiwiti ing taun 1989. Iki dipralambangaké déning penekanan tumrap apa sing dipangertèni déning Daniel (Belteshazzar).

Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.

Daniel dipratelakaké minangka wong kang mangertèni “bab” kang “kababar marang Daniel,” “lan bab iku bener, nanging wektu kang katetepaké dawa: lan dhèwèké mangertèni bab iku, lan nduwèni pangerten bab wahyu iku.” Daniel mangertèni “bab” iku, lan uga “wahyu” iku. Tembung Ibrani “dabar,” ing ayat iku dipertal minangka “bab,” lan tegesé “tembung.” Sacara profetik, “tembung” iku makili loro-loroné wahyu bab “pitu mangsa,” nanging uga makili Kristus, kang iku Sang Sabda. Loro-loroné “pitu mangsa” lan Kristus iku Watu Karang kang ditampik déning para tukang bangunan, lan Daniel makili sawijining umat kang mangertèni loro unsur simbolisme saka Sang Sabda.

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.”

Ing Daniel pasal sanga, ayat telulikur, kita manggih salah siji ayat kang paling wigati gegayutan karo ramalan wektu rong èwu telung atus taun lan rong èwu limang atus rong puluh taun, kang digambarake déning pitakon ing Daniel pasal wolu, ayat telulas, lan wangsulan ing ayat patbelas. Pitakon iku takon, “Suwéné pira wahyu ‘chazon’ kang nandhani pangidak-idakan marang pasucèn lan bala kang katindakaké déning paganisme lan banjur papalisme?” Pangidak-idakan iku lumaku rong èwu limang atus rong puluh taun, minangka panggenepan saka “pitu mangsa” ing Levitikus rong puluh enem.

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.

Wangsulan tumrap pitakonan ing ayat telulas punika yaiku nganti rong ewu telung atus taun, banjur pasucèn suci sing wis diprihatini lan diidak-idak bakal kasucèkaké; lan wahyu “mareh” ngenani rong ewu telung atus taun punika ngiket bebarengan kaloro pamedhar wektu mau, lan ing ayat telulikur saka Daniel sanga, Gabriel nuntun Daniel supaya mangertèni gegayutaning kaloro wahyu kasebut.

> 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.

> Nalika ing wiwitaning panyuwunmu dhawuh iku wus medal, lan aku teka arep nyaritakaké marang kowé; awit kowé iku kasmaran banget: mulané mangertènana prakara iku, lan renungna wahyu iku. 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.

Tembung sing ing ayat kasebut dipunjarwakaken dados “mangertos,” “nimbang,” punika tembung Ibrani “biyn,” lan tegesipun “misahaken kanthi pikiran”. Gabriel maringi pawartos dhateng Daniel supados damel pamisahan ing pikiran antawisipun “bab punika” lan “wahyu.” “Wahyu” ing ayat punika inggih punika tembung Ibrani “mareh,” lan punika wahyu bab kalih ewu telung atus taun ingkang rampung ing tanggal 22 Oktober 1844. Tembung Ibrani ingkang dipunjarwakaken dados “bab,” punika tembung ingkang sami ingkang dipunjarwakaken dados “prakawis,” wonten ing ayat kapisan saking pasal sepuluh. Punika tembung Ibrani “dabar,” lan punika nggambaraken wahyu bab kalih ewu gangsal atus kalih dasa taun ingkang ugi rampung ing tanggal 22 Oktober 1844.

In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).

Ing ayat kapisan saka pasal sepuluh, umat prajanjiané Allah ing dina-dina wekasan dipralambangaké déning Belteshazzar, lan wong-wong mau wis mangertèni tambahé kawruh sing rawuh ing wektu wekasan ing taun 1989, sing ndadèkaké wong-wong mau bisa mangertèni sesambungan antarane loro wahyu mau, kang déning para Millerit saka gerakan malaékat kapisan mung dimangertèni sawatara waé. Ing ayat iku, wahyu sing dipralambangaké minangka “perkara” diidhèntifikasi minangka sing paling dawa saka loro ramalan mau, amarga ing antarané loro rujukan ing ayat iku marang “perkara” mau, Daniel nedahaké yèn wektu sing katemtokaké tumrap “perkara” mau (dabar) iku “dawa”, sajroning gegayutané karo wahyu mau (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.

> Ing taun katelu pamaréntahané Kores, ratu ing Persia, sawijining prakara kaandharaké marang Dhanièl, kang aran Bèltsazar; lan prakara iku nyata, nanging wektu kang katetepaké iku dawa: lan dhèwèké mangertèni prakara iku, sarta nduwèni pangerten bab sesanti mau. 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.

Kasunyatan kang alus manawa “pitung mangsa” iku ramalan wektu kang paling dawa sing dipratelakaké déning kaum Millerit, dipungkiri déning Adventisme Laodikia, adhedhasar sawijining pethikan sing padha dipuntwisti kanggo karusakané dhéwé. Kanthi nampik “pitung mangsa” ing pambrontakan taun 1863, wong-wong mau ora nyumurupi gegayutané loro ramalan iku, lan mung bisa, utawa mung gelem, nyumurupi pethikan sabanjuré minangka kang mratélakaké rong èwu telung atus taun.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.

> “Pangalaman para murid sing martakaké ‘injil Kratoning Allah’ nalika rawuhipun Kristus ingkang kapisan, gadhah padananipun wonten ing pangalamanipun para tiyang ingkang martakaké pawartos bab rawuhipun kaping kalih. Kados déné para murid tindak martakaké, ‘Wektuné wis kapenuhan, Kratoning Allah wus cedhak,’ mekaten ugi Miller lan para mitranipun martakaké bilih mangsa nubuatan ingkang paling dawa lan ingkang pungkasan, ingkang dipratélakakén wonten ing Kitab Suci, sampun caket wekdalipun badhé rampung, bilih pangadilan sampun cedhak, lan bilih Kraton langgeng badhé kawiwitan. Martakaké para murid ngenani wektu punika adhedhasar pitungdasa minggu ing Daniel 9. Pawartos ingkang kaparingakén lumantar Miller lan para mitranipun ngumumaké pungkasaning 2300 dinten ing Daniel 8:14, ingkang pitungdasa minggu punika dados satunggal bagéanipun. Martakaké kekalihipun adhedhasar kaleksananipun pérangan ingkang béda saking satunggal mangsa nubuatan ageng ingkang sami.” 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.

Aja nganti luput mangertèni logika kang ana sajroning pérangan pungkasan iki. Adventisme Laodikia ora mulang marang jagad yèn wong-wong Millerit ngira yèn papan suci kang bakal disucèkaké kuwi papan suci swarga, awit wong-wong kuwi, lan sapa waé kang gelem nyawang cathetan sajarah, padha sumurup yèn wong-wong Millerit pracaya yèn papan suci kang bakal disucèkaké kuwi bumi. Pérangan kang dipelintir déning Adventisme Laodikia tumuju marang karusakané dhéwé iku yaiku, “mula Miller lan para mitrané martakaké yèn mangsa kenabian kang paling dawa lan kang pungkasan kang kaandharaké ing Kitab Suci wis mèh rampung”, kang miturut panegesé iku yaiku rong èwu telung atus taun ing Daniel pasal wolu, ayat patbelas.

Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.

Buku-buku sajarah Adventisme dhewe negesake manawa telung atus juru khotbah Millerite KABEH migunakaké bagan pionir taun 1843 ing pasamuwané, lan iki cetha tanpa samar ing bagan mau, uga ing sakèhé paseksèn sajarah liyané, manawa “pitu mangsa,” (rong èwu limang atus rong puluh taun), iku minangka ramalan sing padha kenali minangka “wektu ramalan sing paling dawa lan sing pungkasan,” kang “wis mèh entèk.” Awit saka pambrontakané ing taun 1863, nalika padha nolak watu dhasar saka “pitu mangsa,” saiki wong-wong mau kanthi wuta ngeyel yèn Sister White lagi nulis ulang sajarah sing wis mapan ing pethikan saka 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.

Ing ayat kapisan saka Daniel pasal sepuluh, Belteshazzar nggambarake umate Gusti Allah ing dina-dina wekasan, lan dheweke padha mangertèni pitakonan lan wangsulan ing Daniel pasal wolu, ayat telulas lan patbelas, kang déning Sister White diidentifikasi minangka dhasar lan pilar utama iman Advent. Gambaran kang diwakili déning Daniel ing ayat kasebut lagi nandhani sawijining bédané antarane umate prajanjiané Gusti Allah ing dina-dina wekasan lan Adventisme Laodikia, awit wong-wong mau iku wong-wong kang mangertèni tambahing kawruh ing taun 1989.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Ing taun katelu pamaréntahané Kores, ratu Persia, ana sawijining prakara kawehyakaké marang Dhanièl, kang asmané kasebut Belsyazar; lan prakara iku nyata, nanging wektu kang katetepaké iku dawa; lan dhèwèké mangertèni prakara iku, lan nduwèni pangerten bab wahyu mau. Daniel 10:1.

Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.

Ayat kapisan iku wiwitaning sesanti kang kaparingake ing sacedhake Kali Hiddekel, kang pungkasané ana ing bab rolas. Ing kono kita nemokake pambukakan meterai kitab Daniel ing mangsa wekasan, mula gambaran bab Daniel kang mangertos loro-loroné, yaiku “bab punika” lan “sesanti,” gegandhengan karo wong-wong kang mangertos, lan kang dipunwastani “wong wicaksana,” minangka mbandhingaké karo wong-wong kang boten mangertos, lan kang dipunwastani “wong duraka.” Ing ayat sedasa saka bab rolas, bedaning kalih golongan punika dipungambarake.

> 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.

> Akeh wong bakal disucèkaké, lan diputihaké, lan diuji; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka sing bakal mangerti; nanging wong wicaksana bakal mangerti. 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.

Para “wicaksana” padha mangerti, nanging wong duraka ora mangerti, lan tembung sing dijarwakake dadi “mangerti” iku tembung sing padha karo sing wis kita tetepake ing ayat kaping telulikur saka pasal sanga. Iku yaiku tembung Ibrani “biyn,” kang tegesé misahake kanthi batin utawa pamikir. Wong duraka ora mangerti tambahing kawruh, amarga padha ora gelem nindakake pamisahan ing pamikirane marang rong wahyu sing dadi bebener-bebener kang Belteshazzar diidentifikasi mangerti ing ayat siji, nalika panjenengane diidentifikasi minangka Belteshazzar lan dudu Daniel. Ing ayat siji panjenengane diidentifikasi minangka umat prejanjiané Gusti Allah ing dina-dina pungkasan, lan panjenengane diidentifikasi minangka wong-wong sing mangerti rong wahyu sing kudu dibédakaké kanthi pamikir déning umaté Gusti Allah. Gusti Yesus nggambarake pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara, lan ing pasal rolas, para wicaksana iku wong-wong sing mangerti ramalan rong ewu telung atus taun, lan sesambungané kang langsung karo ramalan wektu “sing paling dawa lan pungkasan,” yaiku rong ewu limang atus rong puluh taun.

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

Kita badhé nerusaké panaliten kita babagan wahyu pungkasanipun Daniel wonten ing artikel salajengipun.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Umat-Ku katumpes marga kurang kawruh; awit sira wis nampik kawruh, Aku uga bakal nampik sira, supaya sira ora dadi imam tumrap Aku maneh; marga sira wis lali marang angger-anggering Allahira, Aku uga bakal nglalèkaké anak-anakira. 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.

> Kowé uga, minangka watu-watu urip, lagi kabangun dadi griya kasukman, dadi imam suci, supaya nyaosaké kurban-kurban kasukman, kang kadhanggep dening Allah lumantar Gusti Yésus Kristus. Mulané ana katulisan ing Kitab Suci: Lah, Ingsun mapanaké ing Sion sawijining watu pojok kang utama, kang kapilih, kang aji; lan sapa waé kang pracaya marang Panjenengané ora bakal kawirangan. Mulané tumrap kowé kang padha pracaya, Panjenengané iku aji; nanging tumrap wong-wong kang ora manut, watu kang ditampik déning para tukang yasa, watu iku uga kang dadi watu pojok kang utama, lan dadi watu sandhungan lan karang kang gawé kesandhung, yaiku tumrap wong-wong kang kesandhung marang pangandika, amarga ora manut; lan tumrap iku padha wus katetepaké. Nanging kowé iku turun kang kapilih, imam karajan, bangsa suci, umat kagungané Allah piyambak; supaya kowé mratélakaké kamulyaning Panjenengané kang wis nimbali kowé metu saka pepeteng menyang pepadhangé kang nggumunaké; kowé kang biyèn dudu umat, nanging saiki dadi umaté Allah; kang biyèn ora tampa kawelasan, nanging saiki wis tampa kawelasan. 1 Petrus 2:5–10.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.

> Lan anggepana yèn kasabarané Gusti kita iku karahayon; kaya déné sedulur kita kang kinasih, yaiku Paulus, miturut kawicaksanan kang kaparingaké marang dhèwèké, uga wis nulis marang kowé; mangkono uga ana ing kabèh surat-suraté, nalika ngandika ana ing kono bab prakara-prakara iki; ana ing sajroné iku sawatara prakara kang angel dimangertèni, kang déning wong-wong kang ora sinau lan ora mantep dipuntwèng, kaya déné marang Kitab-Kitab Suci liyané uga, tumuju marang karusakané dhéwé. Mulané kowé, para kekasih, awit kowé wus ngerti prakara-prakara iki sadurungé, padha waspadakna, supaya kowé aja nganti, kesasar déning kasalahané wong-wong duraka, gugur saka katetepanmu dhéwé. 2 Petrus 3:15–17.

> Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.

> Elingna wong-wong iku bab prakara-prakara iki, kanthi negesi ana ing ngarsané Pangéran supaya aja padha padudon bab tembung-tembung kang ora ana paédé, awit iku mung nuwuhaké rubeding para kang ngrungokaké. Sregepa ngupaya supaya kowé kapanggih karsa ing ngarsané Allah, dadi buruh kang ora prelu isin, kang kanthi bener mbagèkaké pangandika kayekten. Nanging singkirna omongan-omongan kang najis lan tanpa guna, awit iku bakal saya nambahi marang tumindak duraka kang luwih akèh. 2 Timotius 2:14–16.

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