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

Kitaaba Daani’el - Dhibba Tokkoo fi Shantama Afur

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

Hubannoo Mul’ata Daniʼel isa Dhumaa: Hiika Belshaazaarii fi Mul’achuu Raajii

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.

Mulʼata dhumaa Daaniʼel boqonnaawwan sadii dhumaa irraa ijaaramti. Boqonnaan jalqabaa isaanii, akkuma boqonnaa dhumaa isaanii sanaa, muuxannoo Daaniʼel ibsa; boqonnaan giddugaleessaa immoo seenaa raajii, isa kaʼuu fi kufaatii dhumaa mootii kaabaa sobaa ilaallatu, ibsa. Boqonnaan jalqabaa akkuma isa dhumaa ti; boqonnaan giddugaleessaa immoo fincila mootii kaabaa sobaa bakka buʼa. Mulʼanni dhumaa Daaniʼel, mulʼata laga Hiddeqel, mallattoo Alfaa fi Omeegaa, isa Dhugaa taʼe, of keessaa qaba. Akkuma mulʼata dhumaa Daaniʼel ilaalu jalqabnu, lakkoofsa tokko irraa jalqabna.

> 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.

> Waggaa keessa waggaa sadaffaatti, yeroo Qiiros mootii Faares bulchaa turetti, dubbichi tokko gara Daani’el isa maqaan isaa Beltashaazaar jedhamuetti mul’ifame; dubbiin sunis dhugaa ture, garuu yeroo isaaf murtaa’e dheeraa ture; innis dubbicha hubate, mul’ata sanas qalbeeffatee hubannaa qabaate. Daani’el 10:1.

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

Dhugaan lakkoofsi isaa hedduun keeyyata kana keessatti marfamanii jiru. Inni jalqabaa maqaa Daaniʼel, “Belteshaazaar” jedhuudha.

> 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.

> Inni hoogganaan mootummoonni warra baala-dhabdootaa maqaa ni kennan; Danieliifis maqaa Beltashaazar jedhamu kenne; Hanaanyaadhaafis Shaadraak; Misha’eeliifis Meeshaak; Azaariyaadhaafis Abednego jedhee moggaase. Daani’el 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.

Daaniʼel boqonnaa tokkoffaatti maqaa “Beelxashaazaar” jedhuun moggaafame; ergasii hamma mulʼata isaa isa dhumaa itti beeksifamutti deebiʼee akka “Beelxashaazaar”tti gonkumaa hin waamamu. Kanaafuu, Beelxashaazaar maqaa isaa ragaa isaa isa jalqabaa fi isa dhumaa keessatti taʼa. Raajii keessatti jijjiiramni maqaa mallattoo hariiroo kakuu Waaqayyoo fi saba Isaa gidduu jiru agarsiisudha. Yommuu Gooftaan Abraamii fi Saaraay wajjin kakuu seene, maqaa isaanii gara Abrahaamii fi Saaraatti jijjiire. Maqaa Yaaqoobis gara Israaʼeelitti jijjiire; akkasumas saba Isaa warra kakuu bara dhumaa maqaa haaraa akka kennu ni abdachiisa.

> 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.

> Ani Saayooniif jedhee jedhee hin callisu, Ani Yerusaalemiif jedhee immoo hin boqodhu; hamma qajeelummaan ishee akka ifaatti baʼutti, fayyinni ishees akka ibsaa bobaʼuutti ifutti mulʼatutti. Saboonni ormaa qajeelummaa kee ni argu, mootonnis hundinuu ulfina kee ni argu; maqaa haaraanis siif in moggaafama, isa afaan Waaqayyoo siif moggaasu. Isaayaas 61:1, 2.

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

Gara warra Filadelfiyaa, kanneen guyyaa dhumaa keessaa dhibba afurtamii afur kuma taʼan sanaafis, Inni abdii kana ni kenna.

> 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.

> Inni moʼatu nan moʼadhu, inni isa utubaa waaqayyoo koo keessaatti utubaa isa nan godha; innis siʼachi keessaa hin baʼu; maqaa Waaqayyoo koo, maqaa magaalaa Waaqayyoo koo isa jechuun Yerusaalem Haaraa, isa samii irraa Waaqayyoo koo biraa gad buʼu sanaa, akkasumas maqaa koo isa haaraa isa irratti nan barreessa. Namni gurra qabu, waan Hafuurri waldoota kiristaanaatiin jedhu haa dhagaʼu. Mulʼata Yohaannis 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.

Raajonni Waaqayyoo guyyoota dhumaa ni argisiisu; Abrahaam, Saaraa fi Israa’el irraa garuu hiikni sirrii maqaa Belxeshaazaar hin beekamu. Maqaan Waaqayyo sabasa guyyoota dhumaaaf walitti dhufeenya kakuu Isaa bakka buusuuf kennu, hamma yeroo Inni maqaa sana isaaniif kennutti, maqaa hin beekamne dha. Maqaan Belxeshaazaar Daani’el akka saba kakuu Waaqayyoo warra Filadelfiyaa guyyoota dhumaa ta’anitti adda baasa; garuu maqaan dhugaan hamma chaappaan itti kaa’amutti dhokfamee jira, sababiin isaas maqaan sun adda isaanii irratti barreeffama; iddoon chaappaan sunis itti barreeffamu sana dha.

> 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.

> Anis mil’adhee, kunoo Hoolaan tokko Tulluu Xiyoon irra dhaabatee ture; isa wajjinis kuma dhibba afurtamii afur turan; isaanis maqaa Abbaa isaa adda isaanii irratti barreeffamee qabu turan. Mul’ata Yohaannis 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.

Daani’eel boqonnaa tokko keessatti Belteshaazaar jedhamee waamama; achiis boqonnaa kudhan keessatti akkasuma waamamee of isaatii akka mallattoo sochii ergamaa isa jalqabaa fi sochii ergamaa isa sadaffaatti adda baafata; jechuunis boqonnaan tokko ergaa ergamaa isa jalqabaatiin bakka bu’a, akkuma barruulee duraanii keessatti bal’inaan dursee adda baafame. Kanaafuu boqonnaan kudhan sochii ergamaa isa sadaffaa fi saba kakuu bara dhumaa bakka bu’a. Achi irratti lakkoofsi sun Belteshaazaar akka mallattoo isaanii ta’an adda baasa; isaanis dabalata beekumsaa sochii haaromsa bara 1989 jalqabame keessatti hiikamee mul’ate hubatan. Kunis ciminaa irratti kan mul’atu waan Daani’eel (Belteshaazaar) beeku ture irratti.

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.

Daaniʼel “wanta” isaaf beeku akka “Daaniʼelitti mulʼate,” “wanti sunis dhugaa ture, garuu yeroo murtaaʼeen isaa dheeraa ture; innis wanta sana hubate, mulʼatichaas qalbeeffate” jedhamee ibsameera. Daaniʼel “wanta” sana hubate, akkasumas “mulʼata” sanaas hubate. Jechi Ibrootaa “dabar” jedhu lakkoofsa kana keessatti akka “wanta”tti hiikameera, hiikni isaatis “dubbii” dha. Raajii keessatti “dubbiin” mulʼata “yeroo torbaa” sana bakka buʼa; akkasumas Kiristoosin, isa Dubbicha taʼe, bakka buʼa. “Yeroo torbaan” sunis, Kiristoosis, Dhagaa ijaartonni tuffatan sana dha; Daaniʼelis ummata Dubbichaa keessatti calaqqeeffamoota mallattoo sanaa keessaa lameen isaanii iyyuu hubatan bakka buʼa.

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.”

Daani’el boqonnaa sagal, lakkoofsa digdamii sadii keessatti raajii yeroo waggoota kuma lamaa fi dhibba sadii fi waggoota kuma lamaa fi dhibba shanii fi digdamaa wajjin walqabatee lakkoofsonni baay’ee barbaachisoon keessaa tokko ni argama; isaanis gaaffii Daani’el boqonnaa saddeet, lakkoofsa kudha sadii keessatti dhiyaatee fi deebii lakkoofsa kudha afur keessatti kennameen bakka bu’aniiru. Gaaffiin sun akkana jedha: “Mul’anni ‘chazon’ kan miidhamaa fi tumamuu mana qulqullummaa fi loltoota, kan jalqaba paganizimiin, itti aansee immoo papalizimiin raawwatame, hamma yoomitti turu?” Miidhamuu fi tumamuun sun, “yeroo torba” Seera Lewwotaa digdama jaha raawwachuuf, waggoota kuma lamaa fi dhibba shanii fi digdamaa fudhate.

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.

Deebiin gaaffii lakkoofsa kudha sadii sanaa hanga waggaa kuma lamaa fi dhibba sadii ture; ergasii iddoo qulqulluun sarbamee ture ni qulqulleeffama; mul’anni “mareh” kan waggaa kuma lamaa fi dhibba sadii immoo raajii yeroo lamaan sana walitti hidha; akkasumas Daani’el boqonnaa sagal, lakkoofsa digdamii sadii keessatti, Gaabri’eel walitti dhufeenya mul’ata lamaan sanaa akka hubatuuf Daani’el ni geggeessa.

> 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.

> Jalqaba kadhannaa keetii irraa eegalee ajajni baʼeera; anis si argisiisuuf dhufeera; ati baayʼee jaallatamaa waan taateef; kanaaf dubbicha hubadhu, mulʼatichaas yaadi. Daaniʼel 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.

“ବୁଝ” ଏବଂ “ବିଚାର କର” ବୋଲି ଯେଉଁ ଶବ୍ଦଟି ପଦ୍ୟରେ ଅନୁବାଦ ହୋଇଛି, ସେହିଟି ହେଉଛି ହିବ୍ରୁ ଶବ୍ଦ “biyn,” ଏବଂ ଏହାର ଅର୍ଥ ହେଉଛି “ମନସିକ ଭାବେ ପୃଥକ କରିବା।” ଗବ୍ରିଏଲ ଦାନିଏଲଙ୍କୁ “the matter” ଏବଂ “the vision” ମଧ୍ୟରେ ମନସିକ ଭେଦକରଣ କରିବାକୁ ଜଣାଉଛନ୍ତି। ପଦ୍ୟରେ “the vision” ବୋଲି ଯେଉଁ ଶବ୍ଦ ବ୍ୟବହୃତ ହୋଇଛି, ସେହିଟି ହିବ୍ରୁ ଶବ୍ଦ “mareh,” ଏବଂ ଏହା ଦୁଇ ହଜାର ତିନି ଶତ ବର୍ଷର ସେହି ଦର୍ଶନକୁ ସୂଚାଏ ଯାହା 1844 ମସିହା ଅକ୍ଟୋବର 22 ତାରିଖରେ ସମାପ୍ତ ହୋଇଥିଲା। “matter” ବୋଲି ଯେଉଁ ହିବ୍ରୁ ଶବ୍ଦଟି ଅନୁବାଦ ହୋଇଛି, ସେହି ଶବ୍ଦଟି ଦଶମ ଅଧ୍ୟାୟର ପ୍ରଥମ ପଦ୍ୟରେ “thing” ବୋଲି ମଧ୍ୟ ଅନୁବାଦ ହୋଇଛି। ସେହିଟି ହେଉଛି ହିବ୍ରୁ ଶବ୍ଦ “dabar,” ଏବଂ ଏହା ଦୁଇ ହଜାର ପାଞ୍ଚ ଶତ କୋଡ଼ି ବର୍ଷର ସେହି ଦର୍ଶନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ ଯାହା ମଧ୍ୟ 1844 ମସିହା ଅକ୍ଟୋବର 22 ତାରିଖରେ ସମାପ୍ତ ହୋଇଥିଲା।

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).

Caaffata kudhanii boqonnaa kudhan keessaa keessatti, saba kakuu Waaqayyoo kan guyyoota dhumaa Belteshazzariin bakka buufameera; isaanis dabaluu beekumsaa yeroo dhumaa bara 1989tti dhufe hubataniiru; kunis walitti hidhamiinsa mul’ata lamaan sanaa akka hubatan isaan dandeessise; walitti hidhamiinsa kana immoo Milleroonni sochii ergamaa isa jalqabaa keessaa jiran gar tokkee qofa hubatanii turan. Caaffata kana keessatti, mul’atichi akka “dubbiitti” bakka buufame kun raajii lamaan keessaa isa dheeraa akka ta’e adda baafameera; sababiin isaas, caaffatich keessatti wabiiwwan lama “dubbiicha” ilaalan gidduutti, Daani’el yeroon “dubbiichaaf” (dabar) murteeffame, mul’ata (mareh) wajjin wal bira qabamee, “dheeraa” akka ta’e ibsa.

> 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.

> Bara bulchiinsa Qiiros mootii Faares keessa dubbiin tokko Daaniyaelitti mulʼifame; innis maqaan isaa Belteshaazaar jedhamee waamama ture; dubbiin sun dhugaa ture, garuu yeroo murtaaʼeen isaa dheeraa ture; innis dubbicha hubate, mulʼatichaas qalbeeffate. Daaniʼel 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.

“सात समय” ही मिलेराइटहरूले घोषणा गरेको सबैभन्दा लामो समय-सम्बन्धी भविष्यवाणी हो भन्ने सूक्ष्म सत्यलाई लौदिकेय आद्वेन्टवादले अस्वीकार गर्दछ; यसको आधार तिनीहरूले एउटा त्यस्तो खण्डमा राखेका छन्, जसलाई तिनीहरू आफ्नै विनाशतर्फ मोडेर व्याख्या गर्छन्। १८६३ को विद्रोहमा “सात समय” लाई अस्वीकार गरेर, तिनीहरूले ती दुई भविष्यवाणीहरूको परस्पर सम्बन्ध देख्दैनन्, र केवल अर्को खण्डलाई मात्र तेइस सय वर्षको पहिचान गराउने रूपमा देख्न सक्छन्, अथवा देख्न मात्र चाहन्छन्।

> “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.

> “Muxannoon bartootaa jalqabaa Kiristoositti ‘wangeela mootummaa’ lallaban keessa darban, muuxannoo warra dhufaatii isaa lammaffaa labsan keessatti isa fakkaatu qaba ture. Akkuma bartoonni baʼanii, ‘Yeroon raawwatameera, mootummaa Waaqayyoo dhihaateera’ jedhanii lallaban, akkasuma Millerii fi hojii-waliin isaa, yeroo raajii keessaa dheeraa fi isa dhumaa Macaafa Qulqulluu keessatti mulʼifame xumuramuuf jedhu, murtiin dhihaatee akka ture, mootummaa bara baraas akka mootummaa sanaan banuuf jedhu labsan. Lallabni bartootaa waaʼee yeroo irratti hundaaʼe, torban torbaatama Daaniʼel 9 irratti ture. Ergaan Milleraan fi hojii-waliin isaa kennames, xumura guyyoota 2300 Daaniʼel 8:14 keessatti ibsaman, kan torban torbaatamni keessaa qooda taʼan, ni beeksisa ture. Lallabni isaanii lamaanuu raawwatamuu kutaa adda addaa yeroo raajii guddaa tokkoo sanaa irratti hundaaʼe.” 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.

Mantii uumamaa kutaa isa dhumaa kanaa hin dhabinaa. Adventizmiin Laa’oodiiqeyaa Miillerotaan mana qulqullummaa qulqullaa’uu qabu jechuun mana qulqullummaa samii akka yaadan addunyaatti hin barsiisu; sababiin isaas isaanii fi namni galmee seenaa ilaaluuf fedhii qabu kamiyyuu Miilleronni mana qulqullummaa qulqullaa’uu qabu jechuun lafa akka ta’e akka amanan ni beeku. Kutaan Adventizmiin Laa’oodiiqeyaa gara badiisa ofii isaaniitti jallisee fayyadaman, “akkasitti Miillerii fi michoonni isaa yeroon raajii dheeraan keessaa isa hunda caalaa dheeraa fi isa dhumaa Macaafa Qulqulluu keessatti mul’ate xumuramuuf akka jedhu labsan” jedhu dha; kanaas isaan cimsanii waggoota kuma lamaa fi dhibba sadii Daniel boqonnaa saddeet lakkoofsa kudha afur irratti ibsame ta’uu isaati jedhu.

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.

Kitaabolee seenaa Adventistotaa ofii isaanii lallabdoonni Millerite dhibba sadii hundi dhiheessi isaanii keessatti chaartii jalqabaa bara 1843 fayyadamaa turan jedhan; chaartii sana irratti, akkasumas ragaa seenaa hafe hunda keessatti, “yeroon torba,” (waggoota kuma lama dhibba shantama fi digdama), raajii isaan “yeroo raajii isa dheeraa keessaa isa dheeraa fi isa dhumaa” jedhamuun beeksisan, kan “xumuramuuf jedhu” taʼuu isaa ifa kiristaala fakkaatuun mulʼata. Sababii fincila isaanii bara 1863, yeroo isaan dhagaa hundee “yeroo torbaa” didan sanaatiin, amma immoo obboleettii White kutaa The Great Controversy keessaa keessatti seenaa duraan hundeeffame irra deebiʼanii barreessaa jirti jechuun jaamummaan cimsanii falmu.

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.

Lakkoofsi tokkoffaa boqonnaa kudhaffaa Daani’el keessatti, Belshaazaar saba Waaqayyoo bara dhumaa bakka bu’a; isaanis gaaffii fi deebii Daani’el boqonnaa saddeet, lakkoofsa kudha sadii fi kudha afur, kan Obboleettiin White hundee fi utubaa giddugaleessaa amantii Adventii akka ta’e ibsite, ni hubatu. Fakkeenyi Daani’el lakkoofsa sana keessatti bakka bu’u, saba kakuu Waaqayyoo bara dhumaa fi Adventizimii Laa’odiiqeyaa gidduutti garaagarummaa agarsiisaa jira; sababiin isaas isaan warra dabala beekumsaa bara 1989 keessatti hubatan waan ta’aniifi.

> 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.

> Waggaa sadaffaatti Qiiros mooticha Faaresitti dubbii tokko Daani'elitti mul’ifame; inni maqaan isaa Beelteeshaazaar jedhama ture; dubbiin sunis dhugaa ture, garuu yeroo murtaa’e sun dheeraa ture; innis dubbicha hubate, mul’ata sanas qalbeeffate. Daani'el 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.

Lakkoofsi jalqabaa mul’ata laga Hiddeqel biratti kennamee hanga boqonnaa kudha lammaffaatti itti fufudha. Achittis yeroo dhumaatti kitaabni Daani’el akka banamu argina; kanaafuu, Daani’el “dubbicha” fi “mul’aticha” lamaan isaanii hubachuu isaa, warra hubatan, warra “ogeeyyii” jedhamanii beekaman, warra hin hubannee fi “hamoota” jedhamanii beekaman irraa faallaa ta’anii wajjin walqabata. Lakkoofsa kudhan keessatti boqonnaa kudha lammaffaatti, garaagarummaan gareewwan lamaan kanaa ibsameera.

> 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.

> Namoonni baayʼeen ni qulqulleffamu, ni addeeffamu, ni qoramuu; warri hamoonni garuu hammina ni hojjetu; hamaa keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu. Daaniʼel 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.

“Warri hubatanii” ni hubatu, hamoonni garuu hin hubatan; jechi “hubatu” jedhamee hiikame sunis jecha isa nuti boqonnaa sagal keessaa lakkoofsa digdamii sadii irratti adda baasne sanauma dha. Innis jecha Ibrootaa “biyn” jedhu yoo ta’u, hiikni isaas sammuu keessatti adda baasuu jechuudha. Hamoonni baay’ina beekumsaa hin hubatan; sababiin isaas mul’ata lamaan dhugaa ta’an, kan Belteshaazaar lakkoofsa tokko keessatti hubatuu isaanii wajjin walqabatee ibsame, sammuu keessatti adda baasuuf fedhii hin qaban. Yeroo Daani’el utuu hin taane Belteshaazaar jedhamee waamamutti, lakkoofsa tokko keessatti akka nama sanaatti ibsameera. Lakkoofsa tokko keessatti inni akka saba kakuu Waaqayyoo kan guyyoota dhumaa ta’etti ibsameera; akkasumas akka warra mul’ata lamaan sana hubatanitti ibsameera, mul’atawwan kanneen saba Waaqayyoo sammuu keessatti adda baasuuf qaban ta’an. Yesus dhuma waan tokkoo jalqaba waan tokkootiin ibsa; boqonnaa kudha lamaan keessattis, warri hubatanii mul’ata waggoota kuma lamaa fi dhibba sadii sana hubatu; akkasumas walitti dhufeenya isaa kallattii qajeelaadhaan raajii yeroo “dheeraa keessaa hunda caalaa dheeraa fi isa dhumaa” ta’e, jechuunis waggoota kuma lamaa fi dhibba shantama fi digdama sana wajjin hubatu.

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

Nuti gaafii Daani’eel isa dhumaa qorachuu keenya barruu itti aanu keessatti itti fufna.

> 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.

> Sabni koo wallaalaa sababii beekumsa dhabuutiin badaniiru; ati immoo beekumsa waan diddeef, akka anaaf luba hin taanitti anis si nan dida; ati seera Waaqa keetii waan dagatteef, anis ijoollee kee nan dagadha. 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.

> Isinis akka dhagoota jiraatoo taatanii mana hafuuraa keessaa ijaaramtu; lubummaa qulqulluu taatanii, aarsaa hafuuraa, kan karaa Yesuus Kiristoos Waaqayyo biratti fudhatama qabu dhiheessuuf. Kanaafis caaffatatti akkana jedhamee barreeffameera, “Kunoo, ani Xiyoon keessatti dhagaa golee isa mataa, filatamaa fi gatii guddaa qabu nan kaa’a; inni isatti amanu immoo gonkumaa hin salphatu.” Isin warra amantaniif kanaaf inni gatii guddaadha; warra hin ajajamneef garuu, “dhagaan warri ijaaran tuffatan, innis mataa golee ta’eera,” akkasumas, “dhagaa gufuu fi kattaa nama mufachiisu” ta’eera; isaan dubbicha irratti gufatu, sababii hin ajajamneef; kanaafis isaanii murteeffamee ture. Isin garuu sanyii filatamaa, lubummaa mootummaa, saba qulqulluu, ummata addaa dha; akka isin ulfina isa isin dukkana keessaa gara ifa isaa dinqisiisaa sanaatti isin waame sanaa labsitaniif. Isin warri duraan ummata hin taane, amma garuu ummata Waaqayyoo taataniittu; warri duraan araara hin arganne, amma garuu araara argattaniittu. 1 Pheexiroos 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.

> Obsa Gooftaan keenya yeroo dheeraa obsuun isaa fayyina akka taʼe lakkaaʼaa; akkuma obboleessi keenya jaallatamaan Phaawuloosis, akkuma ogummaa isaaf kennameetti, isiniif barreesse; akkasumas xalayoota isaa hundumaa keessatti, wantoota kana isaan keessatti dubbachaa jira; isaan keessaa garuu wantoonni hubachuuf ulfaatan tokko tokko jiru; warri hin barannee fi warri jabaatanii hin dhaabbanne akkuma Caaffata Qulqullaaʼoo kaanittis godhan sana, gara badiisa ofii isaaniitti hiika jallisaa kennu. Kanaafuu isin yaa jaallatamtoota, waan kana duraan dursitanii beektoota taatanii, dogoggora warra hamootaan hin fudhatamne; jabaattummaa keessan irraa akka hin kufnes of eeggadhaa. 2 Phexros 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.

> Kana wantoota kana isaan yaadachiisi; dubbii waa’ee faayidaa hin qabne irratti akka wal hin mormanitti fuula Gooftaa duratti isaan akeekkachiisi; inni kun warra dhaga’an mancaasuu qofaaf ta’a. Ofii kee Waaqayyo duratti nama fudhatama qabu taʼuu keetiin of dhiheessuuf cimini; hojjetaa qaanfamuun isa hin barbaachisne, dubbii dhugaa sirriitti qoodu taʼi. Garuu haasaa xuraaʼaa fi waaʼee hin baafne irraa fagaadhu; isaan hammina Waaqayyotti caalchisee guddatu. 2 Ximotewos 2:14–16.

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