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

Igitabu cya Daniyeli — Ijana na Mirongo Itanu na Kane

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

Kuelewa Njozi ya Mwisho ya Danieli: Umuhimu wa Belteshaza na Kufunuliwa kwa Unabii

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.

Njozi ya mwisho ya Danieli inajumuisha sura tatu za mwisho. Sura ya kwanza kati ya hizo, sawa na ya mwisho wa hizo sura tatu, inaeleza uzoefu wa Danieli, na sura ya katikati inaonesha historia ya kinabii inayohusu kuinuka na kuanguka kwa mwisho kwa mfalme wa kaskazini wa bandia. Sura ya kwanza ni kama ya mwisho, na sura ya katikati inawakilisha uasi wa mfalme wa kaskazini wa bandia. Njozi ya mwisho ya Danieli, njozi ya Mto Hidekeli, hubeba muhuri wa Alfa na Omega, ambaye ndiye Kweli. Tunapoanza kuishughulikia njozi ya mwisho ya Danieli, tutaanza na aya ya kwanza.

> 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.

> “Negore rechitatu chokutonga kwaKoreshi mambo wePezhiya, shoko rakazarurirwa Dhanieri, wainzi Bheriteshazari; uye shoko iroro rakanga riri rechokwadi, asi nguva yakatarwa yakanga iri refu; uye akanzwisisa shoko racho, akava nokunzwisisa kwechiratidzo.” Dhanieri 10:1.

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

Kune zvokwadi zvinoverengeka zvakaputirwa mundima iyi. Chekutanga izita raDanieri rokuti “Bheteshazari”.

> 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.

> Vakuru vebarwa vakavapa mazita: Dhanieri akamupa zita rinonzi Bheriteshazari; Hanania akamupa rinonzi Shadhiraki; Mishaeri akamupa rinonzi Meshaki; naAzaria akamupa rinonzi Abhedhinego. Dhanieri 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.

Mubhuku rokutanga, Dhanieri akapiwa zita rokuti “Bheteshazari,” uye haachazivikanwazve sa“Bheteshazari” kusvikira chiono chake chokupedzisira chaziviswa. Naizvozvo, Bheteshazari ndiro zita rake muuchapupu hwake hwokutanga nehwokupedzisira. Kushandurwa kwezita muchiporofita kunomirira chiratidzo chouhukama besungano pakati paMwari navanhu Vake. Ishe pavakapinda musungano naAbramu naSarayi, vakashandura mazita avo kuva Abrahama naSara. Vakashandura zita raJakobho kuti ave Israeri, uye vanovimbisa kupa vanhu Vavo vesungano vomazuva okupedzisira zita idzva.

> 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.

> Ngenxa yeZiyoni andiyi kuthula, nangenxa yeYerusalem andiyi kuphumla, kude kube bubulungisa bayo buphuma njengokukhanya, nosindiso lwayo lube njengesibane esivuthayo. Iintlanga ziya kulubona ubulungisa bakho, nabo bonke ookumkani baya kulubona uzuko lwakho; yaye uya kubizwa ngegama elitsha, eliya kubizwa ngumlomo weNkosi. Isaya 61:1, 2.

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

Kwa Wafiladelfia, ambao ndio wale mia moja arobaini na nne elfu wa siku za mwisho, Yeye pia anatoa ahadi hii.

> 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.

> Uyo anokunda ndichamuita mbiru mutemberi yaMwari wangu, uye haachazombobudizve kunze; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora pamusoro pake zita rangu idzva. Ane nzeve, ngaanzwe zvinorehwa noMweya kukereke. Zvakazarurwa 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.

Vaporofita vanofananidzira vanhu vaMwari vomumazuva okupedzisira, uye kusiyana naAbrahama, Sara, naIsraeri, zvinorehwa chaizvo nezita rokuti Bheriteshazari hazvizivikanwi. Zita rinopiwa neMwari kuvanhu Vake vomumazuva okupedzisira kuti rimiririre ukama Hwake hwesungano navo izita risingazivikanwi kusvikira panguva yaanovapa zita iroro. Zita rokuti Bheriteshazari riri kuzivisa Dhanyeri sevanhu vaMwari vesungano veFiraderifia mumazuva okupedzisira, asi zita chairo rakavanzwa kusvikira pakuiswa chisimbiso, nokuti zita racho rakanyorwa pahuma dzavo, panovewo ndipo panonyorwa chisimbiso.

> 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.

> Ndzi langutile, naswona, waswivo, Xinyimpfana xi yime entshaveni ya Siyoni, naswona a ku ri na xona va dzana-nkaye-mune wa magidi, lava a va tsariwe vito ra Tata wa xona emimombyeni ya vona. Nhlavutelo 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.

Dhanieri anonzi Bheriteshazari muchitsauko chokutanga uyezve muchitsauko chegumi, nokudaro achizvitsanangura sechiratidzo chebato remutumwa wokutanga, uye rebato remutumwa wechitatu; nokuti chitsauko chokutanga chinomirira shoko romutumwa wokutanga, sezvakamboratidzwa zvakadzama muzvinyorwa zvakapfuura. Naizvozvo chitsauko chegumi chinomirira bato remutumwa wechitatu, uye vanhu vesungano vomazuva okupedzisira. Ndima iyi inobva yaratidza Bheriteshazari sechiratidzo chaavo vanonzwisisa kuwedzera kwezivo kwakazarurwa pakusunungurwa muchibato chokuvandudza chakatanga muna 1989. Izvi zvinomiririrwa nekusimbiswa kwakaitwa pane zvakaizivikanwa naDhanieri (Bheriteshazari).

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 anatambuliwa kuwa alijua “jambo” lile “alilofunuliwa Daniyeli,” “na jambo lile lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalifahamu jambo lile, akawa na ufahamu wa maono.” Daniyeli alilifahamu “jambo” hilo, na pia “maono.” Neno la Kiebrania “dabar” limetafsiriwa kuwa “jambo” katika aya hiyo, nalo humaanisha “neno.” Kwa namna ya kinabii, “neno” hilo linawakilisha maono ya “nyakati saba,” na pia linamwakilisha Kristo, aliye Neno. Vyote viwili, yaani “nyakati saba” na Kristo, ni Mwamba ambao wajenzi waliukataa, naye Daniyeli anawakilisha watu wanaofahamu vipengele vyote viwili vya ishara ya Neno.

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.”

Muna Danieri chitsauko 9, ndima 23, tinowana imwe yendima dzinokosha zvikuru dzine hukama nezviporofita zvenguva zvemakore zviuru zviviri nemazana matatu pamwe chete nemakore zviuru zviviri nemazana mashanu nemakumi maviri, zvinomiririrwa nemubvunzo waDanieri chitsauko 8, ndima 13, nemhinduro iri mundima 14. Mubvunzo wacho unobvunza uchiti, “Kusvikira riniko chiono che ‘chazon’ chinoratidza kutsikwa-tsikwa kweimba tsvene neuto, kwakaitwa nechihedheni uyezve nehupapa?” Kutsikwa-tsikwa ikoko kwakatora makore zviuru zviviri nemazana mashanu nemakumi maviri, mukuzadziswa kwe“nguva nomwe” dzaRevhitiko 26.

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.

Mhinduro kumubvunzo wendima yegumi nenhatu yakanga iri yokuti kusvikira pamakore ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene yakatsikwa-tsikwa ichanatswa, uye chiratidzo che “mareh” chemakore ane zviuru zviviri namazana matatu chinosunganidza pamwechete uporofita huviri hwenguva, uye mundima yegumi nenhatu yaDanieri 9, Gabrieri ari kutungamirira Danieri kuti anzwisise ukama hwezviratidzo zviviri.

> 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.

> Pakutanga kwemikumbiro yako, shoko rakabuda; uye ndauya kuzokuzivisa; nokuti unodiwa zvikuru; naizvozvo nzwisisa nyaya iyi, uye fungisisa chiratidzo. Danieri 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.

Izwi rinoshandurwa richinzi zvose “kunzwisisa” uye “kufungisisa” mundima iyi ndiro izwi rechiHebheru rokuti “biyn,” uye rinoreva “kuparadzanisa mupfungwa.” Gabhuriyeri anozivisa Dhanyeri kuti aite kuparadzanisa kwemupfungwa pakati pe“shoko” ne“chiratidzo.” “Chiratidzo” chiri mundima iyi ndiro izwi rechiHebheru rokuti “mareh,” uye ndicho chiratidzo chemakore zviuru zviviri namazana matatu chakaguma musi wa22 Gumiguru, 1844. Izwi rechiHebheru rinoshandurwa richinzi “shoko,” ndiro rimwe chetero izwi rinoshandurwa richinzi “chinhu,” mundima yokutanga yechitsauko chegumi. Ndiro izwi rechiHebheru rokuti “dabar,” uye rinomirira chiratidzo chemakore zviuru zviviri namazana mashanu namakumi maviri chakagumawo musi wa22 Gumiguru, 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 ndima ya kwanza ya sura ya kumi, watu wa agano la Mungu wa siku za mwisho wanawakilishwa na Belteshaza, nao wameelewa kuongezeka kwa maarifa kulikofika wakati wa mwisho mwaka 1989, ambako kuliwaruhusu kuelewa uhusiano wa maono yale mawili, ambao Wamilleri wa mwendo wa malaika wa kwanza waliuelewa kwa sehemu tu. Katika ndima hiyo, ono linalowakilishwa kama “jambo” linatambulishwa kuwa ndilo refu zaidi kati ya unabii huo miwili, kwa sababu, kati ya marejeo mawili katika ndima hiyo kuhusu “jambo,” Danieli anatambulisha kwamba wakati uliowekwa kwa “jambo” (dabar) ulikuwa “mrefu”, kwa uhusiano na ono (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.

> Mugore rechitatu raKoreshi mambo wePeresia, shoko rakazarurirwa Danieri, ainzi Bheriteshazari; uye shoko iri rakanga riri rechokwadi, asi nguva yakatarwa yakanga iri refu; uye akanzwisisa shoko racho, akava nokunzwisisa kwechiratidzo. Danieri 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.

Аӡыратәи аҵабырг, “абаӷьык жәеизакқәа” (seven times) Миллеритцәа рықәҿиаз аамҭа-аԥхьаӡаратә ԥхыӡрақәеи рҟны иреиҳаӡоу аамҭа-аԥхьаӡаратә ԥхыӡра шакәу, Лаодикиатәи Адвентизм мап ацәнакуеит, дара рхахьы рхархәарала рхшыҩашьара иаганы рхыԥсы ахаҵарахь ирынаго иҟоу аҭыӡҭыԥк ашьаҭала. 1863 шықәсазтәи афырхаҵареи аҭагьежьреи рҿы “абаӷьык жәеизакқәа” мап рыцәыркуа ҳҟынтә, урҭ аԥхыӡра аҩбагьы реизыҟазаашьеи реимадареи рбаӡом, насгьы анаҩстәи аҭыӡҭыԥ аҿы ҩажәи-хԥатәи ашәышықәса (2300 years) шазгәарҭо акәын ирыбара, ма урҭ убас ауп ирҭаху.

> “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.

> Zvakaitika kuvadzidzi vakaparidza “evhangeri youmambo” pakuuya kwaKristu kwekutanga, zvakava nechimwe chakaenzana nazvo muzvakaitika kune avo vakazivisa shoko rekuuya kwake kwechipiri. Sezvakabuda vadzidzi vachiparidza vachiti, “Nguva yazadzika, umambo hwaMwari hwaswedera,” saizvozvowo Miller nevamwe vake vakazivisa kuti nguva youprofita refu kupfuura dzose uye yekupedzisira inoratidzwa muBhaibheri yakanga yava pedyo kupera, kuti kutonga kwakanga kwava pedyo, uye kuti umambo husingaperi hwakanga hwozotangwa. Kuparidza kwevadzidzi pamusoro penguva kwakanga kwakavakirwa pamavhiki makumi manomwe aDanieri 9. Shoko rakapiwa naMiller nevamwe vake rakazivisa kupera kwemazuva 2300 aDanieri 8:14, ayo mavhiki makumi manomwe ari chikamu chawo. Kuparidza kweumwe neumwe kwakanga kwakavakirwa pakuzadzika kwechikamu chakasiyana chenguva imwecheteyo huru youprofita.” 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.

Musaphonye mantiki ya asili iliyomo katika kifungu hiki cha mwisho. Uadventista wa Laodikia hauufundishi ulimwengu kwamba Wamilleri walidhani patakatifu palipopaswa kutakaswa lilikuwa patakatifu pa mbinguni, kwa maana wao, na yeyote atakayetaka kuangalia kumbukumbu za kihistoria, wanajua kwamba Wamilleri waliamini ya kuwa patakatifu palipopaswa kutakaswa lilikuwa dunia. Kifungu ambacho Uadventista wa Laodikia hukipotosha kwa maangamizi yao wenyewe ni hiki: “hivyo Miller na washirika wake walitangaza kwamba kipindi kirefu kuliko vyote na cha mwisho cha unabii kinachoonekana katika Biblia kilikuwa karibu kuisha,” ambacho wao husisitiza kwamba ni ile miaka elfu mbili na mia tatu ya Danieli sura ya nane, aya ya kumi na nne.

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.

Mabhuku enhoroondo eAdventism pachawo anoratidza kuti vaparidzi vaMillerite mazana matatu VOSE vakashandisa chati yepiyona ya1843 mumharidzo dzavo, uye zvinonyatsojeka pachati yacho, pamwe chete nezvimwe zvose zvehumbowo hwenhoroondo, kuti “nguva nomwe,” (makore zviuru zviviri nemazana mashanu nemakumi maviri), ndihwo uprofita hwavakazivisa se“nguva youprofita refu kupfuura dzose uye yokupedzisira,” iyo yakanga “yava pedyo kupera.” Nemhaka yokupanduka kwavo kwa1863, pavakaramba ibwe repakona renheyo re“nguva nomwe,” iye zvino vanoomerera nounyanzvi hwakapofumadzwa kuti Hanzvadzi White ari kunyora patsva nhoroondo yakatosimbiswa mundima iri muThe 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.

Mundima rokutanga waDanieri chitsauko chegumi, Bheteshazari anomiririra vanhu vaMwari vemazuva okupedzisira, uye ivo vanonzwisisa zvose mubvunzo nemhinduro zviri muna Danieri chitsauko chechisere, ndima gumi nenhatu negumi neina, izvo Sista White vanoratidza sehwaro nembiru yepakati yokutenda kweAdvent. Mufananidzo unomiririrwa naDanieri mundima iyi, uri kuratidza mutsauko pakati pevanhu vesungano vaMwari vemazuva okupedzisira neAdventism yeRaodhikia, nokuti ndivo vanonzwisisa kuwedzera kwezivo muna 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.

> Mugore rechitatu chaKoreshi mambo wePersia, shoko rakazarurirwa Danieri, ainzi Bheriteshazari; uye shoko racho rakanga riri rechokwadi, asi nguva yakatarwa yakanga iri refu; uye akanzwisisa shoko racho, akava nokunzwisisa kwechiratidzo. Danieri 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.

Vhesi rokutanga ndiko kutanga kwechiratidzo chakapiwa paRwizi Hidhekeli chinoguma muchitsauko chegumi nembiri. Ndipo patinowana kusunungurwa kwezvakanga zvakaiswa chisimbiso mubhuku raDhanieri panguva yokuguma; naizvozvo, mufananidzo waDhanieri achinzwisisa zvose “chinhu” nechiratidzo, wakabatana navaya vanonzwisisa, avo vanozivikanwa savo “vakachenjera,” vachipesana navaya vasinganzwisisi, vanozivikanwa savo “vakaipa.” Muvhesi regumi rechitsauko chegumi nembiri, kusiyana kuri pakati pemapoka maviri aya kunoratidzwa.

> 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.

> Vazhinji vachacheneswa, uye vachaitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hapana wevakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 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.

“ඥානවන්තයෝ” තේරුම් ගනිති, දුෂ්ටයෝ තේරුම් නොගනිති; “තේරුම් ගනිති” ලෙස පරිවර්තනය කර ඇති වචනය යනු නවවන අධ්‍යாயයේ විසිතුන්වන වාක්‍යයේ අප හඳුනාගත් එම වචනයම වේ. එය “biyn” නම් හෙබ්‍රෙව් වචනය වන අතර, එහි අර්ථය මානසිකව වෙන්කර හඳුනා ගැනීමයි. දුෂ්ටයෝ දැනුමේ වැඩිවීම තේරුම් නොගනිති; මන්ද, පළමු වාක්‍යයේ බෙල්තෙෂසර් ලෙස ඔහු හඳුනා දක්වනු ලබන විට, ඔහු තේරුම් ගන්නා බවට හඳුනා දක්වනු ලබන සත්‍යයන් වන දර්ශන දෙක අතර මානසික වෙන්කිරීම සිදු කිරීමට ඔවුන් කැමැත්තක් නොදක්වන බැවිනි; එහිදී ඔහු දානියෙල් ලෙස නොව බෙල්තෙෂසර් ලෙස හඳුනා දක්වනු ලැබේ. පළමු වාක්‍යයේදී ඔහු දෙවියන්වහන්සේගේ අවසාන දින ගිවිසුම් ජනතාව ලෙස හඳුනා දක්වනු ලැබේ; තවද, දෙවියන්වහන්සේගේ ජනතාව මානසිකව වෙනස හඳුනාගත යුතු දර්ශන දෙක තේරුම් ගන්නා අය ලෙසද ඔහු හඳුනා දක්වනු ලැබේ. යේසුස්වහන්සේ යම් දෙයක අවසානය එහි ආරම්භය මඟින් නිරූපණය කරති; දොළොස්වන අධ්‍යாயයේදී ඥානවන්තයෝ යනු දෙදහස් තුන්සිය අවුරුදු අනාවැකියත්, එය “වඩාත් දීර්ඝ වූද අවසාන වූද” කාල අනාවැකිය වන දෙදහස් පන්සිය විසි අවුරුදු අනාවැකිය සමඟ ඇති සෘජු සම්බන්ධතාවයත් තේරුම් ගන්නා අයයි.

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

A re tla tswelela ka thuto ya rona ya pono ya bofelo ya ga Daniele mo setlhogong se se latelang.

> 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.

> Vanhu vangu vari kuparadzwa nokushayiwa zivo; nokuti wakaramba zivo, neniwo ndichakuramba, kuti urege kuva muprista wangu; sezvo wakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. 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.

> Nembe tonu, tamun bere kiri kulomabia bou, da obiri muni fua, ye oforo oforo wari yengi muni bigha ye oforiya asariya muni wari bunumo, Yesu Kristi fuo God gbaama. Yeri mi, agumoni soniye na Buku Munide me, “Bighi, a Sion me beikorosapu kunu ye tumu koro gbarasin, a fini, a munide; da ere bara yengi tein, ere ma gbori.” Yeri mi, ini soniye bara yengi munide, ere munide; ama ini soniye ma tumu, “kunu ye beikorosapu bo ere ye karamabia gbarasin, ere na beikorosapu kunu ye tumu koro,” da “kunu ye kirikiri, da pere ye karakara.” Ere bo soniye Oru me kirikiri, tumu de ma; yeri mi bo ere ye seatin. Ama ini soniye, ini fini tombo, amanyanabo oforiya mun, asariya munide, tombo munide, tombo ye God fuo gaari; ini soniye se ere ye minabia bo, ere soniye da ini kiri warikuma biriye me boi na munide ere ye torumumun tein. Kiri gbarabu, ini soniye ma bo tombo; ama soniye ghanabou, ini soniye bo God ye tombo; kiri gbarabu, ini soniye ma inengi sumu, ama soniye ghanabou, ini soniye inengi sumu. 1 Peter 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.

> Uye verengai kuti mwoyo murefu waShe wedu ruponeso; sezvakanyorawo kwamuri hama yedu inodikamwa Pauro, maererano nouchenjeri hwaakapihwa; sezvaanoitawo patsamba dzake dzose, achitaura madziri pamusoro pezvinhu izvi; umo mune zvimwe zvinhu zvinonetsa kunzwisiswa, zvinomonyororwa navasina kudzidza navasingagadzikani, sezvavanoitawo mamwewo Magwaro, zvichiuyisa kuparadzwa kwavo pachavo. Naizvozvo imi, vadikanwa, zvamunoziva zvinhu izvi kare, chenjererai kuti muregewo kutsauswa nokukanganisa kwavakaipa, mukawa pakusimba kwenyu pachenyu. 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.

> Vasiyeuchidze zvinhu izvi, uchivarayira pamberi paIshe kuti varege kukakavadzana pamusoro pamashoko zvisingabatsiri chinhu, asi zvinongoitira kuparadza vanonzwa. Shingaira kuti uzviratidze kuna Mwari wakatenderwa, uri mushandi asingafaniri kunyadziswa, anoruramisa zvakanaka shoko rechokwadi. Asi dzivisa kutaura kusina utsvene nokusina maturo; nokuti kuchawedzera kuenda pakusada Mwari kukuru. 2 Timotio 2:14–16.

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