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

Buku Daniel - Nomor Seratus Lima Puluh Empat

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

Memahami Penglihatan Terakhir Daniel: Makna Belsyazar dan Penyingkapan Nubuat

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.

Penglihatan terakhir Daniel terdiri daripada tiga pasal yang terakhir. Pasal yang pertama daripada ketiga-tiga pasal itu, sebagaimana juga pasal yang terakhir daripada ketiganya, mengenal pasti pengalaman Daniel, dan pasal yang di tengah mengenal pasti sejarah nubuat yang membicarakan kebangkitan dan kejatuhan terakhir raja utara palsu itu. Pasal yang pertama adalah seperti pasal yang terakhir, dan pasal yang di tengah melambangkan pemberontakan raja utara palsu itu. Penglihatan terakhir Daniel, iaitu penglihatan di Sungai Hiddekel, memikul tanda tangan Alfa dan Omega, yaitu Kebenaran. Sementara kita mula membicarakan penglihatan terakhir Daniel, kita akan bermula dengan ayat yang pertama.

> 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.

> Pada tahun ketiga pemerintahan Koresh, raja Persia, suatu perkara dinyatakan kepada Daniel, yang disebut dengan nama Beltsyazar; dan perkara itu benar, tetapi masa yang ditetapkan itu panjang; dan ia memahami perkara itu, serta mendapat pengertian tentang penglihatan itu. Daniel 10:1.

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

Terdapat beberapa kebenaran yang terkandung dalam ayat ini. Yang pertama ialah nama 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.

> Kepada mereka kepala sida-sida itu memberikan nama-nama baharu: iaitu kepada Daniel diberinya nama Belteshazar; kepada Hananya, Sadrakh; kepada Misael, Mesakh; dan kepada Azarya, 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.

Ndaniẹl ẹ nwọmọ ni aha “Bẹltẹshazza” ke udu 1, eni a mie kpọli li “Bẹltẹshazza” ọnyọ gbọ kẹ ikot ẹnọ inọ ẹkpa isua ẹnọ ẹkpọmọ. Kpẹ Bẹltẹshazza ke aha ẹnọ ke idiọk ẹkwọt ẹnọ akpa ye ẹkwọt ẹnọ idiegbe. Nwonaha aha ke amuma onyọ afiak nnọk ntịm mbonọ ẹgbandọ ọgbụgba ndụ nte Abasi ye ndiọ eyen ẹnọ. Kẹ Ubọkɔrọ ẹkama ọgbụgba ndụ ye Abram ye Sarai, Ẹma nwonaha aha mmọ ke Abraham ye Sarah. Ẹma nwonaha aha Jacob ke Israel, eni Ẹma nwọnyọ nkwa inọ ndiọ eyen ọgbụgba ndụ ẹnọ ke idiegbe ubọk ke Ẹma ewọt mmọ aha itia-ite.

> 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.

> Demi Sion akan Aku tidak berdiam diri, dan demi Yerusalem akan Aku tidak tinggal tenang, sampai kebenarannya terbit seperti cahaya gemilang, dan keselamatannya seperti pelita yang menyala. Maka bangsa-bangsa lain akan melihat kebenaranmu, dan semua raja kemuliaanmu; dan engkau akan disebut dengan suatu nama baru, yang akan diberikan oleh mulut Tuhan. 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.

Mo go Bafiladelefia, ba e leng ba dikete di lekgolo le masome a mane le nne ba metlha ya bofelo, O dira tsholofetso e gape.

> 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.

> Ялагчийг Би Өөрийн Бурханы сүмд багана болгоно; тэр цаашид хэзээ ч гарахгүй. Би түүн дээр Өөрийн Бурханы нэрийг, Өөрийн Бурханы хотын нэрийг, тэнгэрээс Миний Бурханаас бууж ирдэг шинэ Иерусалимын нэрийг бичнэ; мөн Би түүн дээр Өөрийн шинэ нэрийг бичнэ. Чихтэй нэгэн нь Сүнс чуулгануудад юу айлдаж байгааг сонсогтун. Илчлэлт 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.

Banabikporo ba ne ba seswantšha batho ba Modimo ba mehla ya bofelo, gomme go fapana le Abraham, Sarah le Israel, tlhalošo ya nnete ya Belteshazzar ga e tsebje. Leina leo Modimo a le neago batho ba Gagwe ba mehla ya bofelo go emela tswalano ya Gagwe ya kgwerano ke leina le le sa tsebjego go fihla nakong yeo a ba neago leina leo. Leina Belteshazzar le šupa Daniele bjalo ka batho ba Modimo ba kgwerano ba Philadelphia mehleng ya bofelo, eupša leina la nnete le utilwe go fihla ge go bewa leswao, gobane leina leo le ngwadilwe diphatleng tša bona, e lego moo leswao le lona le ngwadilwego gona.

> 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.

> Nami nkalela, na tala, kaye, Mwana wa Nguvu a yimele pa Ntabeni ya Siona, ni pafula naye bantu banzala nkama yikumi na yiya na ba tanu na yiya, bayina zina ya Tata wakwe yisoneka pa bipala byabo. Kusolola 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 da kpọọ Belteshazzar n’isi nke mbụ, ma ọzọkwa n’isi nke iri; si otú a o ji kọwaa onwe ya dịka ihe nnọchianya nke mmegharị ozi mmụọ ozi mbụ, na mmegharị ozi mmụọ ozi nke atọ; n’ihi na isi nke mbụ na-anọchi anya ozi mmụọ ozi mbụ, dịka e gosipụtara ya n’uju na nkọwa zuru ezu n’akwụkwọ ndị e dere na mbụ. Ya mere, isi nke iri na-anọchi anya mmegharị ozi mmụọ ozi nke atọ, na ndị nke ọgbụgba ndụ nke ụbọchị ikpeazụ. Amaokwu ahụ na-akọwakwa Belteshazzar dịka ihe nnọchianya nke ndị na-aghọta mmụba nke ihe ọmụma ahụ e meghere nke e kpuchiri emechi n’ime mmegharị ndozigharị nke malitere n’afọ 1989. A na-anọchi nke a anya site n’itinye nkwusi ike n’ihe Daniel (Belteshazzar) maara.

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 a tsejoa e le ea neng a tseba “lentsoe” le “ileng la senoleloa Daniele,” “’me lentsoe leo e ne e le ’nete, empa nako e behiloeng e ne e le telele; ’me a utloisisa lentsoe leo, ’me a ne a e-na le kutloisiso ea pono.” Daniele o ile a utloisisa “lentsoe,” hape le “pono.” Lentsoe la Seheberu, “dabar,” le fetoleloa e le “lentsoe” temaneng eo, ’me le bolela “lentsoe.” Ka boprofeta “Lentsoe” le emela pono ea “linako tse supileng,” empa hape le emela Kreste, eo e leng Lentsoe. Ka bobeli “linako tse supileng,” le Kreste ke Lefika leo bahahi ba ileng ba le hana, ’me Daniele o emela sechaba se utloisisang likarolo tseo ka bobeli tsa tšoantšetso ea Lentsoe.

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.”

दानिएल अध्याय नौ, पद तेईस में हमें उन अति महत्त्वपूर्ण पदों में से एक मिलता है जो तेईस सौ वर्षों और पच्चीस सौ बीस वर्षों की समय-भविष्यद्वाणियों से संबंधित है, जिनका निरूपण दानिएल अध्याय आठ, पद तेरह के प्रश्न और पद चौदह के उत्तर द्वारा किया गया है। प्रश्न यह पूछता है, “कितने समय तक ‘chazon’ दर्शन रहेगा, जो पवित्रस्थान और सेना के उस रौंदे जाने की पहचान कराता है, जिसे पहले अन्यजातीयता और फिर पोपवाद द्वारा पूरा किया गया?” यह रौंदा जाना, लैव्यव्यवस्था छब्बीस के “सात काल” की पूर्ति में, पच्चीस सौ बीस वर्षों तक चला।

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.

Jawapan kepada soalan dalam ayat tiga belas ialah sampai kepada dua ribu tiga ratus tahun; kemudian tempat kudus yang telah diinjak-injak itu akan ditahirkan, dan penglihatan “mareh” tentang dua ribu tiga ratus tahun itu mengikat kedua-dua nubuat waktu itu bersama-sama; dan dalam ayat dua puluh tiga Daniel sembilan, Gabriel sedang memimpin Daniel untuk memahami hubungan antara kedua-dua penglihatan itu.

> 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.

> Pada permulaan permohonanmu, perintah itu telah keluar, dan aku datang untuk memberitahukannya kepadamu; sebab engkau sangat dikasihi. Oleh itu, fahamilah perkara itu dan perhatikanlah penglihatan itu. 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.

Kata yang diterjemahkan sebagai “memahami,” “mempertimbangkan” dalam ayat itu ialah kata Ibrani “biyn,” dan artinya adalah “memisahkan secara mental”. Gabriel memberitahukan kepada Daniel agar membuat suatu pemisahan mental antara “perkara” dan “penglihatan.” “Penglihatan” dalam ayat itu adalah kata Ibrani “mareh,” dan itulah penglihatan tentang dua ribu tiga ratus tahun yang berakhir pada 22 Oktober 1844. Kata Ibrani yang diterjemahkan sebagai “perkara” adalah kata yang sama yang diterjemahkan sebagai “hal” dalam ayat pertama pasal sepuluh. Kata itu ialah kata Ibrani “dabar,” dan itu melambangkan penglihatan tentang dua ribu lima ratus dua puluh tahun yang juga berakhir pada 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).

Dalam ayat pertama pasal sepuluh, umat perjanjian Allah pada akhir zaman dilambangkan oleh Belteshazzar, dan mereka telah memahami pertambahan pengetahuan yang datang pada waktu kesudahan pada tahun 1989, yang memungkinkan mereka memahami hubungan antara kedua penglihatan itu, yang oleh kaum Millerit dari pergerakan malaikat pertama hanya dipahami sebagian. Dalam ayat itu, penglihatan yang dilambangkan sebagai “perkara” diidentifikasi sebagai yang terpanjang dari kedua nubuat itu, sebab di antara kedua rujukan dalam ayat tersebut kepada “perkara” itu, Daniel menyatakan bahwa waktu yang ditetapkan bagi “perkara” itu (dabar) adalah “panjang”, dalam kaitannya dengan penglihatan itu (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.

> Dalam tahun yang ketiga pemerintahan Kores, raja Persia, suatu perkara dinyatakan kepada Daniel, yang disebut Beltasyazar; dan perkara itu benar, tetapi masa yang ditetapkan itu panjang; dan ia memahami perkara itu, serta mendapat pengertian tentang penglihatan itu. 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.

အနုနက်ဆုံးသော အမှန်တရားတစ်ရပ်မှာ “ခုနစ်ကာလ” သည် မီလာရိုက်များ ကြွေးကြော်ဟောပြောခဲ့သော အရှည်လျားဆုံးသော အချိန်ဆိုင်ရာ ပရောဖက်ပြုချက်ဖြစ်သည်ဟူသော အကြောင်းပင် ဖြစ်သော်လည်း၊ လောဒိကဲယာ အက်ဒ်ဗင့်ဝါဒသည် ၎င်းတို့ကိုယ်တိုင် ဖျက်ဆီးခြင်းသို့ ရောက်စေရန် လှည့်ဖျက်အနက်ဖွင့်ကြသော စာပိုဒ်တစ်ပိုဒ်ကို အခြေခံ၍ ယင်းအမှန်တရားကို ငြင်းပယ်လျက်ရှိသည်။ ၁၈၆၃ ခုနှစ်၏ ပုန်ကန်ထကြွမှုအတွင်း “ခုနစ်ကာလ” ကို ငြင်းပယ်ခြင်းအားဖြင့်၊ ၎င်းတို့သည် ပရောဖက်ပြုချက် နှစ်ခု၏ အပြန်အလှန်ဆက်နွယ်မှုကို မမြင်ကြသကဲ့သို့၊ နောက်ပါ စာပိုဒ်ကိုလည်း နှစ်ထောင့်သုံးရာသော နှစ်ကာလကို သတ်မှတ်ဖော်ပြထားသည်ဟုသာ မြင်နိုင်ကြသည်၊ သို့မဟုတ် ထိုသို့သာ မြင်လိုကြသည်။

> “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 ng mga alagad na nangaral ng ‘ebanghelyo ng kaharian’ sa unang pagparito ni Cristo ay may katumbas sa karanasan ng mga nagpahayag ng mensahe ng Kaniyang ikalawang pagparito. Kung paanong ang mga alagad ay humayo na nangangaral, ‘Naganap na ang panahon, at malapit na ang kaharian ng Dios,’ gayon din naman ipinahayag ni Miller at ng kaniyang mga kasamahan na ang pinakamahaba at huling panahong panghula na iniharap sa Biblia ay malapit nang magwakas, na ang paghuhukom ay nalalapit na, at na ang walang hanggang kaharian ay malapit nang maitatag. Ang pangangaral ng mga alagad tungkol sa panahon ay nakasalig sa pitumpung sanlinggo ng Daniel 9. Ang mensaheng ibinigay ni Miller at ng kaniyang mga kasamahan ay nagpahayag ng pagtatapos ng 2300 araw ng Daniel 8:14, na doo’y bahagi ang pitumpung sanlinggo. Ang pangangaral ng bawat isa ay nakasalig sa katuparan ng magkaibang bahagi ng iisang dakilang panahong panghula.” 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.

Jangan terlepas pandang logik yang sedia terkandung dalam petikan terakhir ini. Adventisme Laodikia tidak mengajarkan kepada dunia bahawa golongan Millerit menganggap tempat kudus yang akan ditahirkan itu ialah tempat kudus di syurga, kerana mereka—dan sesiapa pun yang mahu meneliti catatan sejarah—mengetahui bahawa golongan Millerit percaya bahawa tempat kudus yang akan ditahirkan itu ialah bumi. Petikan yang diputarbelitkan oleh Adventisme Laodikia kepada kebinasaan mereka sendiri ialah “maka Miller dan rakan-rakannya memberitakan bahawa jangka waktu nubuatan yang paling panjang dan yang terakhir dibawa ke hadapan dalam Alkitab itu hampir berakhir”, yang mereka tegaskan ialah dua ribu tiga ratus tahun dalam Daniel fasal lapan, ayat empat belas.

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.

Buka-buka sejarah Adventisme sorang empu ngaku bahawa tiga ratus penginjil Millerite SEMUA ngena guna carta perintis 1843 dalam pembentangan sida, lalu amat nyata dalam carta nya, enggau dalam sesai testimony sejarah ke bukai, bahawa “tujuh kali,” (dua ribu lima ratus dua puluh taun), nya meh nubuatan ke dikenali sida sebagai “tempoh nubuatan ke pengelama iya sereta ke pengabis,” ti “udah nyau abis.” Ketegal penyangkal sida dalam taun 1863, lebuh sida nulak batu pelasar “tujuh kali,” diatu sida ngasuh diri nginsit buta bahawa Sister White benung nulis baru sejarah ke udah ditetapka dalam petikan ari 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.

Dalam ayat pertama Daniel pasal sepuluh, Belteshazzar melambangkan umat Allah pada akhir zaman, dan mereka memahami baik pertanyaan maupun jawaban dalam Daniel pasal delapan, ayat tiga belas dan empat belas, yang oleh Sister White diidentifikasikan sebagai dasar dan pilar pusat iman Advent. Gambaran yang diwakili Daniel dalam ayat itu menandai suatu perbedaan antara umat perjanjian Allah pada akhir zaman dan Adventisme Laodikia, karena merekalah yang memahami pertambahan pengetahuan pada tahun 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.

> ते हयाम तिसरां न कूरश, बादशाह-ए-फारस, या वख़्त दानियेलाक—जाका नांव बेल्तशज्जर आसलो—एक गोश्ट ज़ाहिर जाली; आनी ती गोश्ट साच आसी, पूण मीयाद लामबी आसी. आनी ताणें त्या गोश्टीक समजून घेतलें, आनी त्या दर्शनाचो अर्थ ताका उमजिल्लो. दानियेल 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 pertama merupakan permulaan penglihatan yang diberikan di tepi Sungai Hiddekel yang berakhir pada pasal dua belas. Di sanalah kita mendapati pembukaan meterai kitab Daniel pada waktu kesudahan; maka gambaran tentang Daniel yang memahami baik “perkara” itu maupun “penglihatan” itu berkaitan dengan mereka yang mengerti, dan yang dikenali sebagai “orang-orang bijaksana,” berlawanan dengan mereka yang tidak mengerti, dan yang dikenali sebagai “orang-orang fasik.” Dalam ayat sepuluh pasal dua belas, perbezaan antara kedua-dua golongan itu dinyatakan.

> 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.

> Ramai orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan terus berlaku fasik; dan tidak seorang pun dari antara orang-orang fasik itu akan mengerti; tetapi orang-orang bijaksana akan mengerti. 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.

“Orang bijaksana” memahami, sedangkan orang fasik tidak memahami, dan kata yang diterjemahkan sebagai “memahami” adalah kata yang sama yang telah kita kenal pasti dalam ayat dua puluh tiga pasal sembilan. Kata itu ialah kata Ibrani “biyn,” yang bererti memisahkan secara mental. Orang fasik tidak memahami pertambahan pengetahuan itu, kerana mereka tidak rela membuat pemisahan mental terhadap dua penglihatan yang merupakan kebenaran-kebenaran yang Belteshazzar dikenal pasti sebagai memahaminya dalam ayat satu, ketika dia dikenal pasti sebagai Belteshazzar dan bukannya Daniel. Dalam ayat satu dia dikenal pasti sebagai umat perjanjian Allah pada akhir zaman, dan dia dikenal pasti sebagai mereka yang memahami dua penglihatan itu, yang umat Allah harus membuat suatu perbezaan mental di antaranya. Yesus menggambarkan pengakhiran sesuatu dengan permulaannya, dan dalam pasal dua belas, orang bijaksana ialah mereka yang memahami nubuatan dua ribu tiga ratus tahun itu, serta hubungannya yang langsung dengan nubuatan masa “yang paling panjang dan yang terakhir,” iaitu dua ribu lima ratus dua puluh tahun.

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

ငါတို့သည် ဒံယေလ၏ နောက်ဆုံးရူပါရုံအကြောင်း လေ့လာခြင်းကို နောက်ဆောင်းပါး၌ ဆက်လက်ပြုစုသွားမည်။

> 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.

> Ka morai ake! A kaa a koe i riro ei taunga noku; no te mea kua akakino koe i te kite, e akakino katoa au ia koe: no te mea kua akangaropoina koe i te ture a to Atua, e akangaropoina katoa au i taau au tamariki. 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.

> Kamu pun, sebagai batu-batu yang hidup, sedang dibangun menjadi suatu rumah rohani, suatu imamat yang kudus, untuk mempersembahkan korban-korban rohani, yang berkenan kepada Allah oleh Yesus Kristus. Sebab itu juga termuat di dalam Kitab Suci: Sesungguhnya, Aku meletakkan di Sion sebuah batu penjuru yang utama, yang terpilih, yang berharga; dan barangsiapa percaya kepada-Nya, ia sekali-kali tidak akan dipermalukan. Karena itu, bagi kamu yang percaya, Ia berharga; tetapi bagi mereka yang tidak taat, batu yang dibuang oleh tukang-tukang bangunan, itulah yang telah dijadikan kepala penjuru, dan suatu batu sandungan, dan karang yang menjadi batu ganjalan, yaitu bagi mereka yang tersandung pada firman itu, karena tidak taat; kepada itulah juga mereka telah ditetapkan. Tetapi kamu adalah kaum yang terpilih, imamat yang rajani, bangsa yang kudus, umat milik Allah sendiri, supaya kamu memberitakan keutamaan-keutamaan Dia yang telah memanggil kamu keluar dari kegelapan kepada terang-Nya yang ajaib: kamu yang dahulu bukan umat, tetapi sekarang adalah umat Allah; yang dahulu tidak beroleh belas kasihan, tetapi sekarang telah beroleh belas kasihan. 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.

> Aro akɛngan kwamba kwetenha kwa Nkosi yetu ndi lupulukiro; bopele bo mwetu munung’una Paulo, enyanile na maana ayapewile, naye annyandikire; bopele mu mabaluwa gake gose, achinena mo mwago habari zino; mo mwago muli mambo gamwe gakudungikana kugamanya, gegonangwako ni achimanyi na achijinga, bopele na Maandiko gane, mpaka kubinangika kwao wenyecho. Basi mwenga, wendwa, pakuti nkugamanya aga tangu kale, lingeni kuti namwe mkatyakwe ni ukosefu wa waovu, nkagwe kuima kwenu kwetu. 2 Petro 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.

> ၎င်းတို့အား ဤအရာများကို သတိရစေ၍၊ စကားလုံးများအပေါ် အကျိုးမရှိသော ငြင်းခုံမှုများ မပြုကြရန်၊ ထိုအရာသည် နားထောင်သူတို့ကို ပျက်စီးစေခြင်းသာ ဖြစ်သောကြောင့်၊ သခင်၏ရှေ့တော်၌ အလေးအနက် ပညတ်တော်မူလော့။ သင်သည် ရှက်ကြောက်စရာမလိုသော အလုပ်သမားတစ်ဦးအဖြစ်၊ သမ္မာတရား၏ နှုတ်ကပတ်တော်ကို မှန်ကန်စွာ ပိုင်းခြားဆောင်ရွက်၍၊ ဘုရားသခင်၏ လက်ခံနှစ်သက်တော်မူခြင်းခံရသူအဖြစ် ကိုယ်ကို ပြသနိုင်ရန် ကြိုးစားလော့။ သို့သော် မသန့်ရှင်းသော အချည်းနှီးစကားများကို ရှောင်လွှဲလော့။ အကြောင်းမူကား ထိုအရာများသည် ပို၍ ဘုရားမခန့်ညားသော အမှုများသို့ တိုးပွားသွားစေမည်။ ၂ တိမောသေ ၂:၁၄–၁၆။

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