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

Igitabo cya Daniyeli — Ijana na Mirongo Itanu na Kane

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

Gusobanukirwa Ibyerekeye Iyerekwa rya Nyuma rya Daniyeli: Ubusobanuro bwa Beluteshazari n’Ihishurwa ry’Ubuhanuzi

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.

Iyerekwa rya nyuma rya Daniyeli rigizwe n’ibice bitatu bya nyuma by’igitabo cye. Icya mbere muri ibyo bice, nk’uko n’icya nyuma muri byo kiri, kigaragaza ibyabaye kuri Daniyeli, naho igice cyo hagati kikagaragaza amateka y’ubuhanuzi avugwamo ukuzamuka kwa nyuma no kugwa kw’umwami w’amajyaruguru w’impimbano. Igice cya mbere kimeze nk’icya nyuma, kandi igice cyo hagati kigaragaza kwigomeka k’umwami w’amajyaruguru w’impimbano. Iyerekwa rya nyuma rya Daniyeli, ari ryo yeretswe ku Ruzi Hidekeli, rifite ikimenyetso cya Alufa na Omega, ari we kuri. Uko dutangiye kuvuga ku iyerekwa rya nyuma rya Daniyeli, turahera ku murongo wa mbere.

> 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.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire. Ariko aragisobanukirwa, kandi asobanukirwa n’iyerekwa. Daniyeli 10:1.

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

Muri uyu murongo harimo ukuri kenshi kuzengurutswe hamwe. Ukw’imbere ni izina rya Daniyeli ryitwa “Belteshazari”.

> 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.

> Nuko umutware w’inkone yahaye amazina; Daniyeli amwita Beluteshazari; Hananiya amwita Saduraki; Mishayeli amwita Meshaki; Azariya amwita Abedenego. Daniyeli 1:7.

Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.

Daniyeli yahawe izina “Beluteshazari” mu gice cya mbere, kandi ntiyongera kongera kumenyekana nka “Beluteshazari” kugeza igihe iyerekwa rye rya nyuma ritangirijwe. Bityo rero, Beluteshazari ni ryo zina rye mu buhamya bwe bwa mbere no mu bwa nyuma. Guhindurwa kw’izina mu buhanuzi bishushanya ikimenyetso cy’isano y’isezerano hagati y’Imana n’ubwoko bwayo. Igihe Uwiteka yagiranaga isezerano na Aburamu na Sarayi, yahinduye amazina yabo aba Aburahamu na Sara. Yahinduye izina rya Yakobo arigira Isirayeli, kandi asezeranira ubwoko bwe bw’isezerano bwo mu minsi ya nyuma kuzabaha izina rishya.

> 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.

> Kubera Siyoni sinzaceceka, kandi kubera Yerusalemu sinzatuza, kugeza ubwo gukiranuka kwayo kuzagaragara nk’urumuri, agakiza kayo kakaka nk’itabaza ryaka. Kandi abanyamahanga bazabona gukiranuka kwawe, n’abami bose bazabona ubwiza bwawe; kandi uzitwa izina rishya, iryo akanwa k’Uwiteka kazakwita. 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.

Ku Bafiladelifiya, ari bo bihumbi ijana na mirongo ine na bine bo mu minsi y’imperuka, na bo na none abaha iri sezerano.

> 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.

> Unesha azanesha nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazongera kuruvamo ukundi; kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umurwa w’Imana yanjye, ari wo Yerusalemu nshya, imanuka iva mu ijuru iturutse ku Mana yanjye; kandi nzamwandikaho izina ryanjye rishya. Ufite ugutwi niyumve icyo Umwuka abwira amatorero. Ibyahishuwe 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.

Abahanuzi bagaragaza ubwoko bw’Imana bwo mu minsi y’imperuka, kandi bitandukanye na Aburahamu, Sara na Isirayeli, ubusobanuro nyakuri bwa Beliteshazari ntibuzwi. Izina Imana iha ubwoko bwayo bwo mu minsi y’imperuka ngo rihagararire isano y’isezerano ifitanye na bo, ni izina ritazwi kugeza igihe ibahereye iryo zina. Izina Beliteshazari rigaragaza Daniyeli nk’ubwoko bw’isezerano bw’Imana bwa Filadelifiya bwo mu minsi y’imperuka, ariko izina nyakuri rihishwe kugeza ku gushyirwaho ikimenyetso, kuko iryo zina ryanditswe ku ruhanga rwabo, ari na ho ikimenyetso na cyo cyanditswe.

> 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.

> Nuko ndeba, mbona Dyanzi ihagaze ku musozi Siyoni, kandi iri kumwe n’ibihumbi ijana na mirongo ine na bine, bafite izina rya Se ryanditswe ku ruhanga rwabo. Ibyahishuwe 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.

Daniyeli yitwa Beluteshatsari mu gice cya mbere hanyuma akongera kwitwa iryo zina mu gice cya cumi; bityo akigaragaza nk’ikimenyetso cy’umuryango wa marayika wa mbere, n’umuryango wa marayika wa gatatu, kuko igice cya mbere kigereranya ubutumwa bwa marayika wa mbere, nk’uko byamaze kugaragazwa mu buryo burambuye mu nyandiko zabanje. Ni cyo gituma rero igice cya cumi kigereranya umuryango wa marayika wa gatatu, n’ubwoko bw’isezerano bwo mu minsi y’imperuka. Umurongo uherako ukagaragaza Beluteshatsari nk’ikimenyetso cy’abasobanukiwe ukwiyongera k’ubumenyi kwahishuwe ubwo hafungurwaga icyari gifunze mu muryango w’ivugurura watangiye mu mwaka wa 1989. Ibyo bigaragazwa no gushimangira ibyo Daniyeli (Beluteshatsari) yari azi.

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.

Daniyeli avugwaho ko yari azi “ijambo,” iryo “ryahishuriwe Daniyeli,” kandi ko “iryo jambo ryari ukuri, ariko igihe cyagenwe cyari kirekire: maze asobanukirwa iryo jambo, kandi asobanukirwa n’iyerekwa.” Daniyeli yasobanukiwe “ijambo,” kandi n’“iyerekwa” na ryo aririsobanukirwa. Ijambo ry’Igiheburayo “dabar” ryahinduwemo “ijambo” muri uwo murongo, kandi risobanura “ijambo.” Mu buryo bw’ubuhanuzi, “Ijambo” rihagarariye byombi iyerekwa ry’“ibihe birindwi,” ariko kandi rinahagarariye Kristo, we Jambo. Byombi “ibihe birindwi” na Kristo ni We Rutare abubatsi banze, kandi Daniyeli ahagarariye ubwoko busobanukirwa izo ngingo zombi z’ikimenyetso cy’Ijambo.

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.”

Mu gice cya cyenda cy’igitabo cya Daniyeli, umurongo wa makumyabiri na gatatu, dusangamo umwe mu mirongo y’ingenzi cyane ifitanye isano n’ubuhanuzi bw’ibihe by’imyaka ibihumbi bibiri na magana atatu n’imyaka ibihumbi bibiri na magana atanu na makumyabiri, bigaragazwa n’ikibazo cyo muri Daniyeli igice cya munani, umurongo wa cumi na gatatu, n’igisubizo cyo mu murongo wa cumi na kane. Ikibazo kibaza kiti: “Iyerekwa rya ‘chazon’ rizamara igihe kingana iki, ari ryo rigaragaza uguhonyorwa kw’ahera n’ingabo byakozwe n’ubupagani hanyuma n’ubupapa?” Uku guhonyorwa kwamaze imyaka ibihumbi bibiri na magana atanu na makumyabiri, bisohora “inshuro ndwi” zo mu Balewi makumyabiri na gatandatu.

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.

Igisubizo cyo muri umurongo wa cumi na gatatu cyasubijwe ngo: kugeza ku myaka ibihumbi bibiri na magana atatu, hanyuma ubuturo bwera bwahonyowe buzahanagurwa, kandi iyerekwa rya “mareh” ry’iyo myaka ibihumbi bibiri na magana atatu rihuza hamwe ubwo buhanuzi bwombi bw’igihe, kandi mu murongo wa makumyabiri na gatatu wa Daniyeli icyenda, Gaburiyeli arimo ayobora Daniyeli kugira ngo asobanukirwe isano iri hagati y’ayo mayerekwa yombi.

> 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.

> Mu ntangiriro z’ukwinginga kwawe itegeko ryasohotse, nanjye ndaje ngo nkumenyeshe; kuko ukundwa cyane: nuko rero menya ibyo ari byo, kandi uzirikane ibyerekanywe. Daniyeli 9:23.

The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.

Ijambo ryahinduwemo “gusobanukirwa,” “kwitaho” muri uwo murongo ni ijambo ry’Igiheburayo “biyn,” kandi risobanura “gutandukanya mu bitekerezo.” Gaburiyeli amenyesha Daniyeli gukora itandukanya ryo mu bitekerezo hagati ya “ikintu” n’ “iyerekwa.” “Iyerekwa” rivugwa muri uwo murongo ni ijambo ry’Igiheburayo “mareh,” kandi ni iyerekwa ry’imyaka ibihumbi bibiri na magana atatu ryasojwe ku wa 22 Ukwakira 1844. Ijambo ry’Igiheburayo ryahinduwemo “ikintu,” ni ryo jambo nyine ryahinduwemo “ikintu,” mu murongo wa mbere w’igice cya cumi. Ni ijambo ry’Igiheburayo “dabar,” kandi rihagarariye iyerekwa ry’imyaka ibihumbi bibiri na magana atanu na makumyabiri na yo ryasojwe ku wa 22 Ukwakira 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).

Mu murongo wa mbere w’igice cya cumi, ubwoko bw’Imana bw’isezerano bwo mu minsi ya nyuma bugaragazwa na Belteshazzar, kandi bwasobanukiwe ukwiyongera k’ubumenyi kwageze mu gihe cy’imperuka mu 1989, kwabemereraga gusobanukirwa isano iri hagati y’iyerekwa ryombi, ibyo Abamillerite bo mu rugendo rw’umumarayika wa mbere basobanukiwe igice gusa. Muri uwo murongo, iyerekwa rihagarariwe nk’“ikintu” rigaragazwa ko ari ryo buhanuzi burebure kuruta ubundi muri ubwo bubiri, kuko hagati y’aho muri uwo murongo havugwa kabiri “ikintu,” Daniyeli agaragaza ko igihe cyagenwe cy’“ikintu” (dabar) cyari “kirekire”, ugereranyije n’iyerekwa (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.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire. Nuko asobanukirwa icyo kintu, kandi asobanukirwa n’iyerekwa. Daniyeli 10:1.

The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.

Ukuri bwitonzi ko “ibihe birindwi” ari bwo buhanuzi bw’igihe burebure kurusha ubundi Abamilerite batangaje, buhakanywa n’Ubwadivantisiti bw’i Lawodikiya, bushingiye ku murongo babangamira bakawuhindura kugira ngo ubarimbure. Kubera kwanga “ibihe birindwi” mu bugome bwo kwigomeka bwo mu wa 1863, ntibabona isano iri hagati y’ubwo buhanuzi bwombi, kandi bashobora gusa, cyangwa bagahitamo gusa, kubona ko umurongo ukurikiyeho werekana imyaka ibihumbi bibiri na magana atatu.

> “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.

> “Uko abigishwa babonye igihe babwirizaga ‘ubutumwa bwiza bw’ubwami’ mu kuza kwa mbere kwa Kristo, kwari gufite icyo gusubiranaho n’uko byagenze ku batangaje ubutumwa bwo kuza kwe kwa kabiri. Nk’uko abigishwa bagiye babwiriza bati: ‘Igihe kirasohoye, ubwami bw’Imana buri hafi,’ ni ko na Miller na bagenzi be batangaje ko igihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma Bibiliya igaragaza cyari kigiye kurangira, ko urubanza rwari hafi, kandi ko ubwami bw’iteka bwari bugiye gutangizwa. Kubwiriza kw’abigishwa ku byerekeye igihe kwari gushingiye ku byumweru mirongo irindwi byo muri Daniyeli 9. Ubutumwa bwatanzwe na Miller na bagenzi be bwatangaje iherezo ry’iminsi 2300 yo muri Daniyeli 8:14, iyo byumweru mirongo irindwi bigize umugabane wayo. Kubwiriza kwa buri ruhande kwari gushingiye ku gusohora k’umugabane utandukanye w’icyo gihe kimwe gikomeye cy’ubuhanuzi.” Intambara Ikomeye, 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.

Ntimucikwe n’ubwenge bwihariye buri muri iki gice cya nyuma. Uvadivantisime y’i Lawodikiya ntabwo yigisha ab’isi ko aba-Millerite batekerezaga ko ubuturo bwera bwagombaga kwezwa bwari ubuturo bwera bwo mu ijuru, kuko bo ubwabo, hamwe n’undi wese ushaka kureba inyandiko z’amateka, bazi ko aba-Millerite bizeraga ko ubuturo bwera bwagombaga kwezwa ari isi. Igice Uvadivantisime y’i Lawodikiya igoreka kigamije kurimbuka kwayo ni iki: “bityo Miller na bagenzi be batangaje ko igihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma kigaragazwa muri Bibiliya cyari kigiye kurangira”, ari na cyo bashimangira ko ari cya gihe cy’imyaka ibihumbi bibiri na magana atatu kivugwa muri Daniyeli igice cya munani, umurongo wa cumi na kane.

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.

Ibitabo by’amateka by’Abadivantisiti ubwabo bigaragaza ko ababwirizabutumwa ba ba Millerite magana atatu BOSE bakoresheje imbonerahamwe y’abapayiniya yo mu 1843 mu nyigisho zabo, kandi ibyo bisobanutse neza rwose kuri iyo mbonerahamwe no mu yindi buhamya bwose bw’amateka, ko “ibihe birindwi” (imyaka ibihumbi bibiri magana atanu na makumyabiri) ari byo buhanuzi bamenye ko ari “igihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma,” kandi ko “cyari hafi kurangira.” Kubera ubugome bwabo bwo kwigomeka bwo mu 1863, ubwo banangaga ibuye ry’ifatizo ry’“ibihe birindwi,” ubu noneho bahamya bashikamye mu buhumyi ko Mushiki wa White arimo yongera kwandika amateka yari asanzwe yarashyizweho muri uwo murongo wo mu gitabo 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.

Mu murongo wa mbere w’igice cya cumi cya Daniyeli, Beluteshazari agereranya ubwoko bw’Imana bwo mu minsi y’imperuka, kandi busobanukiwe byombi, ikibazo n’igisubizo byo muri Daniyeli igice cya munani, imirongo ya cumi na gatatu na cumi na kane, ibyo Mushiki wacu White agaragaza ko ari urufatiro n’inkingi nkuru yo hagati by’ukwizera kw’Abadiventisiti. Ishusho Daniyeli ahagarariye muri uwo murongo ishyiraho itandukaniro hagati y’ubwoko bw’Imana bw’isezerano bwo mu minsi y’imperuka n’Ubwadiventisiti bw’i Lawodikiya, kuko ari bo basobanukiwe ukwiyongera k’ubumenyi mu mwaka wa 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.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, wari wariswe Beluteshazari, yahishuriwe ijambo; kandi iryo jambo ryari ukuri, ariko igihe cyagenwe cyari kirekire. Nuko asobanukirwa iryo jambo, kandi amenya iby’iyo yeretswe. Daniyeli 10:1.

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

Umurongo wa mbere ni wo utangiza iyerekwa ryatangiwe ku Ruzi Hidekeli rikarangirira mu gice cya cumi na kabiri. Ni ho dusanga ihishurwa ry’igitabo cya Daniyeli mu gihe cy’imperuka; bityo ishusho ya Daniyeli usobanukiwe n’iyo “ngingo” ndetse n’“iyerekwa,” ifitanye isano n’abasobanukirwa, kandi bamenyekanishwa nk’“abanyabwenge,” mu itandukaniro n’abadasobanukirwa, bakamenyekanishwa nk’“abanyakibi.” Mu murongo wa cumi wo mu gice cya cumi na kabiri, itandukaniro riri hagati y’ayo matsinda yombi riragaragazwa.

> 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.

> Benshi bazezwa, kandi bazezwa umweru, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora iby’ubugome: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. Daniyeli 12:10.

The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.

Abanyabwenge barasobanukirwa, ariko abanyabyaha ntibasobanukirwa; kandi ijambo ryahinduwemo ngo “gusobanukirwa” ni rya jambo nyine twabonye mu murongo wa makumyabiri na gatatu w’igice cya cyenda. Ni ijambo ry’Igiheburayo “biyn,” risobanura gutandukanya mu bitekerezo. Abanyabyaha ntibasobanukirwa kwiyongera k’ubumenyi, kuko badashaka gukora mu bitekerezo itandukaniro ry’ayo mayerekwa yombi ari ukuri Belteshazzar avugwaho ko asobanukiwe mu murongo wa mbere, igihe avugwa nka Belteshazzar aho kuvugwa nka Daniyeli. Mu murongo wa mbere agaragazwa nk’ubwoko bw’isezerano bw’Imana bwo mu minsi y’imperuka, kandi agaragazwa nk’abasobanukirwa ayo mayerekwa yombi, abo ubwoko bw’Imana bugomba gutandukanya mu bitekerezo. Yesu agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu, kandi mu gice cya cumi na kabiri, abanyabwenge ni abasobanukirwa ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, n’isano yabwo itaziguye n’ubuhanuzi bw’igihe “burebure kurusha ubundi kandi bwa nyuma,” ari bwo imyaka ibihumbi bibiri na magana atanu na makumyabiri.

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

Mu nyandiko ikurikiraho tuzakomeza kwiga iyerekwa rya nyuma rya Daniyeli.

> 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.

> Ubwoko bwanjye burimburwa no kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo we kuba umutambyi wanjye; kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 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.

> Namwe, nk’amabuye mazima, murubakwa ngo mube inzu y’umwuka, ubusaseridoti bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana kubw’Umwami Yesu Kristo. Ni cyo gituma no mu Byanditswe harimo ngo: Dore, nshyize i Siyoni ibuye rikuru ryo ku mfuruka, ryatoranijwe, ry’igiciro cyinshi; kandi umwizera ntazakozwa isoni. Nuko rero kuri mwe mwizera ni iry’igiciro cyinshi; ariko ku batumvira, ibuye abubatsi banze ni ryo ryabaye irikuru ryo ku mfuruka, kandi ni ibuye risitaza, n’urutare rubabaza; ari bo bagwa ku ijambo, kuko batumvira; kandi ni na byo batoranirijwe. Ariko mwebwe muri ubwoko bwatoranijwe, ubusaseridoti bwa cyami, ishyanga ryera, abantu biharije; kugira ngo mwamamaze ishimwe ry’Iyabahamagaye, ikabavana mu mwijima ikabageza mu mucyo wayo w’igitangaza; mwebwe kera mutari ubwoko, ariko none mukaba muri ubwoko bw’Imana; mwebwe mutari mwarahawe imbabazi, ariko none mukaba mwaraziherewe. 1 Petero 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.

> Kandi mumenye yuko kwihangana k'Umwami wacu ari agakiza; nk'uko na Pawulo, mwene Data dukunda, yabandikiye nk'uko ubwenge yahawe bwari buri; nk'uko no mu nzandiko ze zose avugamo ibyo bintu; muri byo hakaba harimo ibikomeye gusobanukirwa, ibyo abatize kandi batagumye bashyagagura, nk'uko babigenza no ku yandi Byanditswe, kugira ngo biheshe kurimbuka kwabo. Nuko rero, bakundwa, ubwo mubimenye mbere y'igihe, mwirinde kugira ngo namwe, mutwarwa n'ubuyobe bw'abakiranirwa, mutagwa mukava ku gushikama kwanyu. 2 Petero 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.

> Ibyo ubibutse, ubihanangiriza imbere y’Umwami kutarwanira amagambo adafite umumaro, ahubwo asenya abumva. Ujye ugira umwete wo kwiyereka Imana uri uwemewe, uri umukozi udakwiriye kugira isoni, ugabanya neza ijambo ry’ukuri. Ariko wirinde amagambo y’ubupfapfa n’ay’ubusa; kuko azarushaho kubageza ku kutubaha Imana kurenzeho. 2 Timoteyo 2:14–16

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