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

Ekitabo kya Danyeri - Ennamba kikumi mu amakumi ataano mu nnya

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

Okutegeera ekyolesebwa ekisembayo kya Danyeri: Obukulu bwa Belteshazzar n’okubikkulwa kw’obunnabbi

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.

Ekibono eky’enkomerero kya Danyeri kigatta amasuula asatu ag’enkomerero. Essuula eyasooka ku zino—nga bwe kiri n’ey’enkomerero ku zino esatu—eraga ebyo Danyeri bye yayitamu, ate essuula ey’akati eraga ebyafaayo eby’obunnabbi ebiyogerako ku kuyimuka n’okugwa okw’enkomerero kwa kabaka w’Obukiikakkono ow’obulimba. Essuula eyasooka efaanagana n’ey’enkomerero, ate ey’akati eraga obujeemu bwa kabaka w’Obukiikakkono ow’obulimba. Ekibono eky’enkomerero kya Danyeri, ekibono eky’omugga Hidekeri, kirina omukono gwa Alufa ne Omega, ye Mazima. Nga tutandika okwogerako ku kibono eky’enkomerero kya Danyeri, tunaatandika n’olunyiriri olusooka.

> 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 ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 10:1.

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

Waliwo amazima mangi agazingiddwa mu lunyiriri luno. Ekisooka kye linnya lya Danyeri, “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.

> Omukulu w’abaweereza b’omu kisenge n’abawa amannya: kubanga Daniel n’amuwa erinnya Belteshazzar; Hananiah n’amuwa erinnya Shadrach; Mishael n’amuwa erinnya Meshach; era Azariah n’amuwa erinnya Abednego. Danyeri 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 yaweebwa erinnya “Belteshazzar” mu mutwe ogusooka, era teyakyayitibwanga “Belteshazzar” nate okutuusa lwe kwanjulibwa okulabibwa kwe okwasembayo. Noolwekyo, Belteshazzar kye kiva kuba erinnya lye mu bujulirwa bwe obwasooka n’obwasembayo. Okukyusibwa kw’erinnya mu bunabbi kiraga kabonero ky’endagaano wakati wa Katonda n’abantu be. Mukama bwe yayingira mu ndagaano ne Abram ne Sarai, n’akyusa amannya gaabwe n’agafuula Abraham ne Sarah. Era n’akyusa erinnya lya Jacob n’alituuma Israel, era asuubiza okuwa abantu be b’endagaano b’ennaku ez’enkomerero erinnya empya.

> 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.

> Ku lwa Sayuuni sijja kusirika, era ku lwa Yerusaalemi sijja kwewummuza, okutuusa obutuukirivu bwagwo bwe buliboneka ng’ekitangaala, n’obulokozi bwagwo ng’etabaaza eyaka. Era amawanga galiraba obutuukirivu bwo, ne bakabaka bonna baliraba ekitiibwa kyo; era onaatuumibwa erinnya eriggya, eriryatuumibwa akamwa ka Mukama. Isaaya 61:1, 2.

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

Eri Ab’e Filadelfiya, abali 144,000 b’ennaku ez’enkomerero, era abasuubiza ekisuubizo kino.

> 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.

> Oyo awangula ndimufuula olupagi mu yeekaalu ya Katonda wange; era tajja kuvaayo nate; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, Yerusaalemi Empya, ekikka okuva mu ggulu okuva eri Katonda wange; era ndimuwandiikako erinnya lyange eriggya. Alina okutu, awulire Omwoyo ky’ayogera eri amakkanisa. Okubikkulirwa 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.

Bannabbi balaga abantu ba Katonda ab’ennaku ez’enkomerero, era, nga bwe kitali ku Ibulayimu, Sarah ne Isirayiri, amakulu amatuufu g’erinnya Belteshazzar tegamanyiddwa. Erinnya Katonda lye awa abantu be b’ennaku ez’enkomerero okulaga endagaano ye nabo lye erinnya eritamanyiddwa okutuusa lwe libaweebwa. Erinnya Belteshazzar liraga Danyeri ng’akifaananyiriza abantu ba Katonda ab’endagaano ab’e Philadelphia mu nnaku ez’enkomerero, naye erinnya eryennyini liri mu kyama okutuusa ku kiseera ky’okuteekebwako akabonero, kubanga erinnya liwandiikibwa ku maaso g’emitwe gyabwe, era eyo we wandiikibwa n’akabonero.

> 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.

> Ate ne ndaba, laba, Omwana gw’endiga ng’ayimiridde ku Lusozi Sayuuni, era wamu naye abantu 144,000, abalina erinnya lya Kitaawe nga liwandiikiddwa mu mitwe gyabwe. Okubikkulirwa 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 ayitibwa Belteshazzar mu essuula esooka era nate mu essuula kkumi, bityo n’amanyibwa ng’akabonero ka entambula y’omulayika asooka, era n’entambula y’omulayika owasatu, kubanga essuula esooka eyimirira obubaka bw’omulayika asooka, nga bwe kyamanyizibwa mu bulambulukufu mu miwandiiko egyasooka. Noolwekyo essuula kkumi eyimirira entambula y’omulayika owasatu, n’abantu b’endagaano ab’ebisera eby’enkomerero. Olunyiriri olwo lulaga Belteshazzar ng’akabonero ka abo abategeera okweyongera kw’obumanyi okwabikkulibwa mu kibiina ky’ennongoosereza ekyatandika mu 1989. Kino kiragibwa mu kussa essira ku kye Daniel (Belteshazzar) yamanya.

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.

Danyeri amanyiddwa ng’amanyi “ekintu” “ekyabikkulirwa eri Danyeri,” “era ekintu ekyo kyali kya mazima, naye ebbanga eryateekebwawo lyali ddene: era yategeera ekintu ekyo, era yalina okutegeera kw’ekyolesebwa.” Danyeri yategeera “ekintu,” era n’ “ekyolesebwa.” Ekkigambo eky’Olwebbulaniya “dabar,” kivvunuddwa mu kyawandiikibwa ekyo ng’ “ekintu,” era kitegeeza “ekigambo.” Mu by’obunnabbi “ekigambo” kiyimirira byombi: ekyolesebwa ky’ “emirundi musanvu,” era kiyimiririranso Kristo, oyo ali Ekigambo. Byombi, “emirundi musanvu,” ne Kristo, bye Ejjinja abaazimbi lye baagaana, era Danyeri ayimira abantu abategeera ebitundu byombi mu kabonero k’Ekigambo.

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 Danieri essuula ey’omwenda, ekitundu ekya amakumi abiri mu ssatu, tusangamu omutundu omukulu ennyo ogugattibwa ku bunnabbi bw’ebiseera obw’emyaka enkumi bbiri mu bikumi bisatu n’obw’emyaka enkumi bbiri mu bikumi bitaano mu abiri, oguyimirizibwa mu kibuuuzo ekiri mu Danieri essuula ey’omunaana, ekitundu ekya kkumi na ssatu, n’okuddamu okuli mu kitundu ekya kkumi na nnya. Ekibuuuzo kibuuza nti, “Kinaabanga kya bbanga ki okubikkulirwa ‘chazon’ okulaga okukandagirwa wansi kw’ekifo ekitukuvu n’eggye, okwakolebwa obupagani era ne kuddirirwa Obupapa?” Okukandagirwa wansi kuno kwatwala emyaka enkumi bbiri mu bikumi bitaano mu abiri, nga kutuukiriza “emirundi musanvu” egy’e Levitiko essuula amakumi abiri mu mukaaga.

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.

Okuddamu ku kibuzo eky’olunyiriri olw’ekkumi n’asatu kwali nti: okutuusa ku myaka enkumi bbiri n’ebikumi bisatu; olwo Ewatukuvu eryakandagirirwa linaatukuzibwa, era okwolesebwa "mareh" okw’emyaka enkumi bbiri n’ebikumi bisatu kwe kugatta wamu obunnabbi obw’ebbanga obubiri, era mu Danyeri omutwe ogw’omwenda, olunyiriri lwa amakumi abiri mu ssatu, Gabulieri akuluŋŋamya Danyeri okutegeera enkolagana y’okwolesebwa okubiri.

> 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.

> Ku ntandikwa y’okwegayirira kwo ekiragiro kyavaayo, era nzize okukulaga; kubanga oli omuganzi ennyo: kale tegeera ensonga, era fumiitiriza ku kwolesebwa. Danyeri 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.

Ekigambo ekyavvuunulwa byombi nga “okutegeera,” “okulowoozaako” mu olunyiriri kye kigambo ky’Olwebbulaniya “biyn,” era kitegeeza “okukyawula mu magezi”. Gabuliyeri ategeeza Danyeri okukyawula mu magezi wakati w’ “ensonga” n’ “ekyolesebwa.” “Ekyolesebwa” ekiri mu olunyiriri kye kigambo ky’Olwebbulaniya “mareh,” era kye kyolesebwa ky’emyaka enkumi bbiri ne bikumi bisatu ekyaggwaawo nga October 22, 1844. Ekigambo ky’Olwebbulaniya ekyavvuunulwa nga “ensonga,” kye kimu n’ekyavvuunulwa nga “ekintu,” mu olunyiriri olusooka olw’Essuula ey’ekkumi. Kye kigambo ky’Olwebbulaniya “dabar,” era kiyimirira ekyolesebwa ky’emyaka enkumi bbiri ne bikumi bitaano n’amakumi abiri ekyaggwaawo era nga October 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).

Mu lunyiriri olusooka olw’essuula ey’ekkumi, abantu ba Katonda ab’Endagaano ab’ebiro eby’enkomerero bayimiririrwa Belteshazzar, era bategeedde okweyongera kw’amagezi okwatuuka mu kiseera ky’enkomerero mu mwaka gwa 1989, okwabasobozesa okutegeera enkolagana y’okubonekerwa okubiri, gye aba Millerite b’ekitambuza ky’Omumalayika asooka baategeera mu kitundu kyokka. Mu lunyiriri, olubonekerwa oluyimirizibwa nga ‘ekintu’ lumanyizibwa nga oluwanvu ennyo okusinga obunnabbi obubiri, kubanga, wakati w’okwogerwako emirundi ebiri mu lunyiriri ku ‘kintu’ ekyo, Danyeri alaga nti ekiseera ekyateekebwawo eri ‘ekintu’ (the dabar) kyali ‘kiwanvu’, nga kigerekeranyiziddwa ku lubonekerwa (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 ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 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.

Amazima agazibu okulabika nti "emirundi musanvu" ge g’obunnabbi obw’obudde obusinga obuwanvu, nga bwe baabuulira Abagoberezi ba Miller, bugaanibwa Obu-Adiventisiti obwa Laodikea, nga businziira ku kitundu ky’empandiika kye bakyamya ne kibaleetera okuzikirira. Mu kugaana "emirundi musanvu" mu bujeemu bwa 1863, tebalaba enkwatagana y’obunnabbi bubiri, era ne balaba kyokka ekitundu ekiddako ng’ekirambulula emyaka enkumi bbiri n’ebikumi bisatu.

> “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.

> Obumanyirivu bw’abayigirizwa abaabuulira ‘Enjiri y’Obwakabaka’ mu kujja okusooka kwa Kristo bwafaanagana n’obw’abo abaalangirira obubaka bw’okujja kwe okw’okubiri. Ng’abayigirizwa bwe baagendanga nga baabuulira nti, ‘Ekiseera kituukiridde; Obwakabaka bwa Katonda buli kumpi,’ bwe batyo ne Miller ne banne ne balangiranga nti ekiseera ky’obunnabbi ekiwanvu ennyo era eky’enkomerero ekyogerwako mu Bayibuli kyali kinaatera okuggwaawo, nti okusalibwa omusango kwali kumpi, era nti Obwakabaka obutaggwaawo bwali bunaayingizibwa. Okubuulira kw’abayigirizwa okwerekeranye n’ekiseera kwasimbikira ku Wiiki nsanvu eza Danieri 9. Obubaka obwaweebwa Miller ne banne bwalangira okukoma kw’ennaku 2300 eza Danieri 8:14, nga Wiiki nsanvu ziba akatundu kaazo. Okubuulira kwa buli omu kwasimbikira ku kutuukirizibwa kw’ekitundu eky’enjawulo eky’omu kiseera kye kimu ekinene ky’obunnabbi. 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.

Tosubwa kumanya amagezi agalimu mu kitundu kino eky’enkomerero. ObuAdiventisiti obwa Laodikiya tebuyigiriza ensi nti Abamillerite baalowooza nti ekifo ekitukuvu ekyaali okugenda okutukuluzibwa kyali eky’omu ggulu, kubanga bo, era n’omu yenna ayagala okutunuulira ebyafaayo, bamanyi nti Abamillerite baakkiriza nti ekifo ekitukuvu ekyaali okugenda okutukuluzibwa kyali ensi. Ekyawandiikibwa ObuAdiventisiti obwa Laodikiya kye bakyamya ne kibaleetera okuzikirira kwe kino: “kyebaava Miller n’abo be yakolagananga nabo ne baalangirira nti ekiseera ekiwanvu ennyo era ekisembayo eky’obunnabbi ekiragiddwa mu Baibuli kyali kumpi okukoma,” kye bagumirira nti kye emyaka 2300 egiri mu Danyeri essuula 8, olunyiriri 14.

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.

Ebitabo by’ebyafaayo eby’Obwadiventisiti bennyini byategeeza nti ababuulizi b’Abamillerite bikumi bisatu bonna baakozesa ekirafu ky’abatandisi eky’omwaka gwa 1843 mu kwanjula kwaabwe, era kyeraliiravu ku kirafu ne mu bujulizi obulala bw’ebyafaayo nti "ebiseera musanvu" (emyaka enkumi bbiri ne bikumi bitaano mu amakumi abiri) baabimanya ng’obunnabbi obw’ekiseera ekiwanvu ennyo era ekya nkomerero, era nga "ekyali kumpi okuggwaako." Olw’obujeemu bwabwe mu 1863, lwe baagaana ejjinja ery’omusingi erya "ebiseera musanvu," kati bakakana nga tebalaba nti Mwannyina White addamu okuwandiika ebyafaayo ebyateekebwawo dda mu kitundu okuva mu "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 luyiriri olusooka olw’essuula ey’ekkumi eya Danyeri, Belteshazzar ayimirira abantu ba Katonda ab’ennaku ez’enkomerero; era bategeera byombi, ekibuuzo n’eddamu, eby’omu Danyeri essuula ey’omunaana, olunyiriri olw’ekkumi na ssatu n’olw’ekkumi na nnya, bye Sister White agalambulula ng’omusingi era ng’omugo ogw’omu makkati ogw’okukkiriza kw’Abadiventisi. Mu ngeri Daniel gy’ayimirizibwa mu luyiriri olwo, ateekawo enjawulo wakati w’abantu ba Katonda ab’Endagaano ab’ennaku ez’enkomerero n’ObuAdiventisimu bwa Laodikiya; kubanga abo be bategeera okwongera kw’amagezi mu mwaka gwa 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 ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 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.

Olunyiriri olusooka lwe ntandikwa y’ekyolesebwa ekyalabibwa awali Omugga Hiddekel, ekiggwawo mu Essuula ey’ekkumi n’ebiri. Eyo mwe tusanga okuggulwamu ekifungo ekyali ku Kitabo kya Danyeri mu kiseera ky’enkomerero; kale, okuyimiririzibwa kwa Danyeri ng’ategeera byombi "ekintu" ne "ekyolesebwa," kugattibwa n’abo abategeera, abamanyibwa nga "ab’amagezi," nga kyawukana n’abo abatategeera, abamanyibwa nga "ababi." Mu olunyiriri olw’ekkumi olw’Essuula ey’ekkumi n’ebiri, walagibwa enjawukana wakati w’emitundu ebiri.

> 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.

> Abangi banaatukuzibwa, ne balongoosebwa, era ne bageragezebwa; naye ababi banaakola obubi; era tewali mu babi anaategeera; naye abagezi banaategeera. Danyeri 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.

“Ab’amagezi” bategeera, ate ababi tebategeera, era ekigambo ekyavvuunulwa nga “okutegeera” kye kimu kye twalambulula mu olunyiriri olw’e 23 olw’omutwe ogw’omwenda. Kye kigambo ky’Olwebbulaniya “biyn,” ekitegeeza okuyawula mu bwongo. Ababi tebategeera okwongera kw’okumanya, kubanga tebaagala kukola okuyawula okwa mu bwongo ku byolesebwa ebiri eby’amazima, bye Belteshazzar yalangirirwa ng’abitegeera mu olunyiriri olusooka, bwe yalangirirwa ng’atuumiddwa Belteshazzar mu kifo kya Daniel. Mu olunyiriri olusooka, yalambikiddwa ng’abantu ba Katonda ab’endagaano ab’ennaku ez’enkomerero, era yalambikiddwa ng’abo abategeera ebyolesebwa ebiri, abantu ba Katonda balina okubiyawula mu bwongo. Yesu alaga enkomerero y’ekintu n’ebutandisi bwakyo, era mu mutwe ogw’ekkumi n’ebiri, ab’amagezi be abo abategeera obunnabbi bw’emyaka 2300, n’enkolagana yaabwo ey’obutereevu ne “obunnabbi obw’ebbanga obuwanvu ennyo era obusembayo,” obw’emyaka 2520.

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

Mu kiwandiiko ekiddako, tujja okwongera okusoma kwaffe ku okwolesebwa okwasembayo kwa Danyeri.

> 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.

> Abantu bange bazikirira olw’obutamanya; kubanga ggwe ogaanye okumanya, nange njja kukugaana, oleme okuba kabona eri nze; kubanga werabidde ekiragiro kya Katonda wo, nange njja kweerabira abaana bo. 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.

> Nammwe, nga mayinja amalamu, muzimbibwa ennyumba ey’omwoyo, obwakabona obutukuvu, mulyoke muwaayo ebiweebwayo eby’omwoyo ebisiimibwa Katonda ng’ayita mu Yesu Kristo. Era kyava mu Byawandiikibwa kigambibwa nti, Laba, ntadde mu Sayoni ejjinja ery’ensonda ery’omukulu, erirondebwa, ery’omuwendo omungi; n’oyo amukkiririzaamu tajja kuswazibwa. Eri mmwe abakkiriza, ye ali wa muwendo omungi; naye eri abo abatagonda, ejjinja abazimbi lye baagaana, lye lituuse okufuuka omutwe gw’ensonda, era ejjinja ery’okusitaza n’luwazi lw’okusitaza, naddala eri abo abasitazibwa ku Kigambo, nga batagonda; era ekyo kye baateekebwako. Naye mmwe muli ekika ekirondebwa, obwakabona obwa kabaka, eggwanga ettukuvu, abantu ab’enjawulo; mulyoke mulangirire ettendo ly’oyo eyabayita okuva mu kizikiza okubatwala mu musana gwe ogw’ebyewuunyo; mmwe mu biseera ebyayita temwabanga bantu, naye kaakano muli abantu ba Katonda; temwafunanga kisa, naye kaakano mufunye kisa. 1 Peetero 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.

> Era mubale nti obugumiikiriza bwa Mukama waffe bulokovu; nga ne muganda waffe omwagalwa Pawulo naye, ng’amagezi agamuwa bwe gali, yabawandiikira; era mu bbaluwa ze zonna, ng’ayogeramu ku bintu bino; mwo mulimu ebimu ebizibu okutegeera, bye abatamanyi era abatakyakaamu babikyamuza, nga bwe bakola n’ebiwandiiko ebirala, okubaleetera okuzikirira kwabwe kennyini. Kale mmwe, abaagalwa, kubanga mumanyi dda bino, mwekuume, muleme na mmwe okutwalibwa n’ensobi y’ababi ne mugwa okuva mu bunywevu bwammwe. 2 Peetero 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.

> Ebintu bino obibajjukize, obabalayiza mu maaso ga Mukama obutalwanaganira ku bigambo ebitalimu mugaso, wabula ebireetera abawuliriza okuzikirira. Fuba okweraga ng'okkiriziddwa eri Katonda, omukozi atalina kuswala, ng'ayawula ddala ekigambo eky'amazima. Naye weewale enjogera etali ntukuvu n'ey'obusa; kubanga bijja kwongera okuleeta obutali butukuvu bungi. 2 Timoseewo 2:14-16.

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