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

Kitaabka Daanyeel - Boqol Iyo Konton Iyo Afaraad

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

Fahamka Muujintii Ugu Dambaysay ee Daanyeel: Muhiimadda Belteshaasaar iyo Daaha-Ka-qaadidda Waxsii-sheegidda

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.

Araggii ugu dambaysay ee Daanyeel waxay ka kooban tahay saddexda cutub ee ugu dambeeya. Cutubka ugu horreeya ee cutubyadaas, sida cutubka ugu dambeeya ee saddexdaasba, wuxuu tilmaamayaa waayo-aragnimada Daanyeel; cutubka dhexena wuxuu tilmaamayaa taariikhda nebiyadeed ee ka hadlaysa kacitaankii ugu dambeeyey iyo dhicitaankii boqorka woqooyi ee been-abuurka ah. Cutubka ugu horreeya waa sida kan ugu dambeeya, cutubka dhexena wuxuu metelaa fallaagowga boqorka woqooyi ee been-abuurka ah. Araggii ugu dambeeyey ee Daanyeel, oo ah araggii Webiga Xiddeqel, wuxuu xanbaarsan yahay saxiixa Alfa iyo Oomega, kaas oo ah Runta. Markaan bilaabayno inaan ka hadalno araggii ugu dambeeyey ee Daanyeel, waxaynu ka bilaabi doonnaa aayadda koowaad.

> 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.

> Sannaddii saddexaad oo Kuuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, kaas oo magiciisa la odhan jiray Belteshaasaar; oo wixii la muujiyeyna run bay ahaayeen, laakiinse wakhtigii loo qabtay wuu dheeraa; oo isna wuu garanayay arrintaas, waxgarashona wuu u lahaa riyadii. Daanyeel 10:1.

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

Aayaddan waxaa ku duugan xaqiiqooyin dhowr ah. Tan ugu horraysaa waa magaca Daanyeel ee ah “Belteshassar”.

> 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.

> Oo amiirkii bohommooyinku magacyo u bixiyey; waayo, Daanyeel wuxuu u bixiyey magaca Belteshaasar; Xanaanyaahna, Shadrag; Miishaa’elna, Meeshag; Casaryaahna, Cabednego. Daanyeel 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.

Daanyeel waxaa cutubka koowaad loogu bixiyey magaca “Beelteshaasaar,” oo mar dambe looguma aqoonsan “Beelteshaasaar” ilaa araggiisii ugu dambeeyey la soo bandhigo. Sidaa darteed Beelteshaasaar waa magiciisa markhaatifurkiisii ugu horreeyey iyo kii ugu dambeeyeyba. Beddelidda magaca ee wax sii sheegidda waxay ka dhigan tahay calaamad muujinaysa xidhiidhka axdiga ee u dhexeeya Ilaah iyo dadkiisa. Markii Rabbigu axdi la galay Abram iyo Saaray, wuxuu magacyadoodii u beddelay Ibraahim iyo Saarah. Wuxuu magaca Yacquub u beddelay Israa’iil, oo wuxuu ballanqaaday inuu dadkiisa axdiga ee maalmaha ugu dambeeya siin doono magac cusub.

> 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.

> Siyoon aawadeed aamusi ma ahaan doono, Yeruusaalem aawadeedna nasan maayo, ilaa ay xaqnimadeedu u soo baxdo sida iftiin dhalaalaya, oo badbaadinteeduna sida laambad gubanaysa. Oo quruumuhu waxay arki doonaan xaqnimadaada, boqorrada oo dhammuna ammaantaada; waxaana lagugu yeedhi doonaa magac cusub, kaas oo afka Rabbigu kuu bixin doono. Ishacyaah 61:1, 2.

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

Kuwa reer Filadelfiya, oo ah boqolka iyo afartan iyo afarta kun ee maalmaha ugu dambeeya, isaguna wuxuu sameeyaa ballankan.

> 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.

> Kii guulaysta ayaan ka dhigi doonaa tiir macbudka Ilaahayga ku dhex yaal, oo dibadda mar dambe kama bixi doono; oo waxaan korkiisa ku qori doonaa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, oo samada kaga soo degaysa xagga Ilaahayga; oo waxaan korkiisa ku qori doonaa magacayga cusub. Kii dhego leh, ha maqlo waxa Ruuxu kaniisadaha ku leeyahay. Muujintii 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.

Nebiyadu waxay tusaale u yihiin dadka Ilaah ee maalmaha ugu dambeeya, oo si ka duwan Ibraahim, Saarah iyo Israa’iil, macnaha saxda ah ee Belteshaasar lama yaqaan. Magaca Ilaah uu siiyo dadkiisa maalmaha ugu dambeeya si uu u matalo xiriirkiisa axdiga ah waa magac aan la aqoon ilaa wakhtiga uu magacaas siiyo. Magaca Belteshaasar wuxuu aqoonsanayaa Daanyeel inuu yahay dadka axdiga Ilaah ee Filadelfiya ee maalmaha ugu dambeeya, laakiin magaca dhabta ahi waa qarsoon yahay ilaa shaabadaynta, waayo magaca waxaa lagu qoray fooddooda, taas oo ah meesha shaabadduna ku qoran tahay.

> 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.

> Oo anna waan eegay, bal eeg, Wankii wuxuu dul taagnaa Buur Siyoon, waxaana la jiray boqol iyo afar iyo afartan kun oo magiciisa Aabbihiisna ku qoran yahay fooddooda. Muujintii 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.

Danii’eel waxaa loogu yeedhaa Belteshaasaar cutubka koowaad, dabadeedna cutubka tobnaad, sidaas darteedna wuxuu isu aqoonsanayaa astaan u ah dhaqdhaqaaqa malaa’igta kowaad iyo dhaqdhaqaaqa malaa’igta saddexaad; waayo cutubka koowaad wuxuu metelaa farriinta malaa’igta kowaad, sida si faahfaahsan hore loogu aqoonsaday qormooyinkii hore. Sidaas awgeed cutubka tobnaad wuxuu metelaa dhaqdhaqaaqa malaa’igta saddexaad iyo dadka axdiga ee maalmaha ugu dambeeya. Markaas aayaddu waxay Belteshaasaar u aqoonsanaysaa astaan u ah kuwa garanaya kororka aqoonta ee la shaabadda ka furay dhaqdhaqaaqii dib-u-habaynta ee bilaabmay 1989. Tani waxaa lagu metelayaa adkaysiga lagu saarayo waxa Danii’eel (Belteshaasaar) ogaa.

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.

Daanyeel waxaa lagu aqoonsaday inuu garanayo “waxii” loo “muujiyey Daanyeel,” oo “waxaasuna run bay ahaayeen, laakiinse wakhtigii loo qoondeeyey wuu dheeraa; oo isna wuu gartay waxaas, oo waxgarasho buuna u lahaa riyada.” Daanyeel wuxuu gartay “waxaas,” sidoo kalena “riyada.” Erayga Cibraaniga ah ee “dabar” ayaa aayaddan lagu tarjumay “wax,” waxaana macnihiisu yahay “eray.” Si nebiyad ahaan ah, “eraygu” wuxuu metelaa labadaba riyada “toddobada wakhti,” hase ahaatee wuxuu kaloo metelaa Masiixa, kaas oo ah Erayga. Labadaba “toddobada wakhti” iyo Masiixuba waa Dhagaxii ay dhisayaashu diideen, Daanyeelna wuxuu matalaa dad fahmaya labada qodob ee astaanta Erayga.

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.”

Daaniyeel cutubka sagaalaad, aayadda saddex iyo labaatanaad, waxa aynu ka helaynaa mid ka mid ah aayadaha ugu muhiimsan ee la xidhiidha waxsii sheegyada wakhtiga ee laba kun iyo saddex boqol oo sannadood iyo laba kun iyo shan boqol iyo labaatan sannadood, kuwaas oo lagu matalay su’aasha ku jirta Daaniyeel cutubka siddeedaad, aayadda saddex iyo tobnaad, iyo jawaabta ku jirta aayadda afar iyo tobnaad. Su’aashu waxay oranaysaa, “Ilaa goormee ayay ahaan doontaa waxyiga ‘chazon’ ee tilmaamaya ku tumashada quduuska iyo ciidanka, taas oo ay fuliyeen marka hore jaahilnimadu dabadeedna baabanimadu?” Ku tumashadu waxay qaadatay laba kun iyo shan boqol iyo labaatan sannadood, taas oo ahayd dhammaystirka “toddobada wakhti” ee Laawiyiintii lix iyo labaatan.

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.

Jawaabta su’aasha ku jirta aayadda saddex iyo tobnaad waxay ahayd ilaa laba kun iyo saddex boqol oo sannadood; markaas quduuska la tuntay waa la nadiifin doonaa; oo aragtida “mareh” ee laba kun iyo saddex boqol oo sannadood waxay isku xidhaa labada waxsii sheegid ee wakhtiga, oo aayadda saddex iyo labaatanaad ee Daanyeel sagaal, Gabri’eel wuxuu Daanyeel ku hoggaaminayaa inuu garto xidhiidhka ka dhexeeya labada aragtiyood.

> 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.

> Bilowgii baryootankaaga waxaa soo baxay amarkii, aniguna waan imid inaan kuu muujiyo; waayo, aad baa loo jecel yahay: sidaas daraaddeed hadalka garo, oo aragtidana ka fiirso. Daanyeel 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.

Ereyga lagu turjumay labadaba “fahmo” iyo “ka fiirso” ee aayadda ku jirta waa erayga Cibraaniga ah ee “biyn,” macnihiisuna waa “in maskax ahaan loo kala saaro.” Jibriil wuxuu Daanyeel ku wargelinayaa inuu maskax ahaan kala saaro “arrinta” iyo “riyada.” “Riyada” ku xusan aayadda waa erayga Cibraaniga ah ee “mareh,” waana riyadii laba kun iyo saddex boqol oo sannadood ee ku dhammaatay Oktoobar 22, 1844. Erayga Cibraaniga ah ee lagu turjumay “arrin,” waa isla eraygii lagu turjumay “shay,” ee aayadda koowaad ee cutubka tobnaad. Waa erayga Cibraaniga ah ee “dabar,” wuxuuna u taagan yahay riyadii laba kun iyo shan boqol iyo labaatan sannadood ee iyaduna ku dhammaatay Oktoobar 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).

Aayadda koowaad ee cutubka tobnaad, dadka axdiga Ilaah ee maalmaha ugu dambeeya waxaa metela Belteshazzar, oo waxay fahmeen korodhka aqoonta ee yimid wakhtiga dhammaadka sannadkii 1989, kaas oo u suurtogeliyey inay gartaan xidhiidhka ka dhexeeya labada riyo, taas oo Millerites-kii dhaqdhaqaaqii malaa’igtii koowaad ay qayb ahaan oo keliya u fahmeen. Aayadda dhexdeeda, riyada lagu metelay “waxii” waxaa lagu aqoonsanayaa inay tahay tan ugu dheer labada wax sii sheegid, maxaa yeelay, iyadoo u dhexaysa labada tixraac ee aayadda ku jira ee “waxii,” Daanyeel wuxuu tilmaamayaa in wakhtigii loo qoondeeyey “waxii” (dabar) uu ahaa “dheer,” marka loo eego riyada (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.

> Sannaddii saddexaad oo Kuuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, kaas oo magiciisa loogu yeedhi jiray Belteshaasaar; oo waxaasuna run bay ahaayeen, laakiin wakhtigii loo qoondeeyey wuu dheeraa; oo isna wuu gartay waxaas, oo wuxuu fahmay riyadii. Daanyeel 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.

Runta dahsoon ee ah in “toddobada wakhti” ay tahay waxsii sheegista wakhtiga ugu dheer ee ay ku dhawaaqeen Milleriyiintu, waxa diidda Adventism-ka La’odikiya, iyaga oo ku salaynaya tuduc ay qalloociyaan si ay halliggooda ugu adeegsadaan. Iyaga oo diidaya “toddobada wakhti” ee fallaagadii 1863, ma arkaan xidhiidhka ka dhexeeya labada waxsii sheegis, oo waxay keliya, ama waxay doonayaan oo keliya, inay u arkaan tuduca xiga inuu tilmaamayo laba kun iyo saddex boqol oo sannadood.

> “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.

> “Waayo-aragnimada xertii ku wacdiyi jirtay ‘injiilka boqortooyada’ imaanshihii kowaad ee Masiixa, waxay lahayd dhiggeeda waayo-aragnimada kuwii ku dhawaaqay farriinta imaanshihiisa labaad. Sida xertu u baxday iyagoo wacdiyaya, ‘Wakhtigu waa dhammaaday, boqortooyadii Ilaahna waa dhow dahay,’ sidaas oo kale Miller iyo saaxiibbadiis waxay ku dhawaaqeen in xilligii nebiyadeed ee ugu dheeraa uguna dambeeyey ee Kitaabka Quduuska ah lagu muujiyey uu ku dhowaa inuu dhammaado, in xukunku dhow yahay, oo boqortooyada weligeed ahna la soo gelin doono. Wacdintii xertu ee ku saabsan wakhtiga waxay ku dhisnayd toddobaatanka toddobaad ee Daanyeel 9. Farriintii uu bixiyey Miller iyo saaxiibbadiisna waxay ku dhawaaqday dhammaadka 2300-ka maalmood ee Daanyeel 8:14, kuwaas oo toddobaatanka toddobaad qayb ka yihiin. Wacdinta mid kastaaba waxay ku dhisnayd rumoobidda qayb ka duwan oo ka mid ah isla xilliga weyn ee nebiyadeed.” Khilaafkii Weyn, 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.

Ha seegin caqliga ku dhex jira tuducan u dambeeya. Adventism-ka La’odikiya ma baraan dunida in Mileriyiintu ay u haysteen in meesha quduuska ah ee la nadiifin lahaa ay ahayd meesha quduuska ah ee jannada ku taal, waayo iyaga, iyo qof kasta oo doonaya inuu eego diiwaanka taariikhda, way og yihiin in Mileriyiintu rumaysnaayeen in meesha quduuska ah ee la nadiifin lahaa ay ahayd dhulka. Tuduca Adventism-ka La’odikiya ay qalloociyaan burburkooda aawadiis waa: “sidaas darteed Miller iyo saaxiibbadiis waxay ku dhawaaqeen in muddadii nebiyadeed ee ugu dheeraa uguna dambaysay ee Kitaabka Quduuska ah lagu muujiyey ay ku dhowayd inay dhammaato”, taas oo ay ku adkaysanayaan inay tahay laba kun iyo saddex boqol oo sannadood ee Daniel cutubka siddeedaad, aayadda afar iyo tobnaad.

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.

Buugaagta taariikhda ee Adventism-ka laftiisu waxay caddeeyaan in saddexdii boqol ee wacdiyayaashii Millerite AY DHAMMAANTOOD isticmaaleen shaxdii hormuudka ee 1843 soo-jeedimahooda, waxaana si dhalaalaysa uga muuqata shaxda, iyo inta ka hadhay markhaatifurka taariikhiga ah, in “toddobada wakhti,” (laba kun shan boqol iyo labaatan sannadood), ay ahayd waxsii sheegiddii ay u aqoonsadeen “muddada nebiyadeed ee ugu dheer uguna dambaysa,” taas oo “ku dhowayd inay dhammaato.” Caasinnimadoodii 1863 aawadeed, markii ay diideen dhagaxii aasaaska ee “toddobada wakhti,” waxay hadda si indho la’aan ah ugu adkaysanayaan in Sister White ay dib u qorayso taariikh si hore loo sugay tuduca ka yimid 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.

Aayadda koowaad ee Daanyeel cutubka tobnaad, Belteshaasar waxa uu u taagan yahay dadka Ilaah ee maalmaha ugu dambeeya, oo iyaguna waxay fahmaan labadaba su’aasha iyo jawaabta ku jirta Daanyeel cutubka siddeedaad, aayadaha saddex iyo toban iyo afar iyo toban, taas oo Sister White ay u aqoonsatay aasaaska iyo tiirka dhexe ee iimaanka Adventist-ka. Sawirka uu Daanyeel aayaddaas ku metelayo, waxa uu calaamadinayaa kala-sooc u dhexeeya dadka axdiga Ilaah ee maalmaha ugu dambeeya iyo Adventism-ka La’odikiya, waayo iyagu waa kuwa fahmaya korodhka aqoonta sannadkii 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.

> Sannaddii saddexaad ee Kuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, kan magiciisa la odhan jiray Belteshaasar; oo waxaasuna run bay ahaayeen, laakiin wakhtigii loo qoondeeyey wuu dheeraa; oo isna wuu gartay waxaasii, oo waxgarasho buuna u lahaa riyadii. Daanyeel 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.

Aayadda koowaad waa bilowga muujintii lagu bixiyey Webiga Hiddekel oo ku dhammaanaysa cutubka laba iyo tobnaad. Halkaas ayaannu ka helaynaa furfuridda kitaabka Daanyeel wakhtiga dhammaadka; sidaas darteed matalaadda Daanyeel oo garanaya labadaba “arrinta” iyo “muujinta” waxay la xidhiidhaa kuwa wax garanaya, oo lagu aqoonsado inay yihiin “kuwa caqliga leh,” taasoo ka soo horjeedda kuwa aan wax garanayn, oo lagu aqoonsado inay yihiin “kuwa sharka leh.” Aayadda tobnaad ee cutubka laba iyo tobnaad, kala-duwanaanta u dhexaysa labadaas qaybood ayaa lagu muujiyey.

> 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.

> Kuwa badan baa la daahirin doonaa, oo la caddayn doonaa, oo la tijaabin doonaa; laakiin kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma uu fahmi doono; laakiin kuwa xigmadda leh way fahmi doonaan. Daanyeel 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.

Kuwa “xigmadda leh” way garanayaan, kuwa sharka lahuna ma garanayaan; erayga loo tarjumay “garanayaan”na waa isla eraygii aynu ku aqoonsannay aayadda saddex iyo labaatanaad ee cutubka sagaalaad. Waa erayga Cibraaniga ah “biyn,” oo macnihiisu yahay in maskax ahaan loo kala saaro. Kuwa sharka lihi ma garanayaan kororka aqoonta, waayo ma ay doonayaan inay sameeyaan kala-soocidda maskaxeed ee labada riyo, kuwaas oo ah runnada Belteshazzar lagu aqoonsaday inuu garanayo aayadda kowaad, markii lagu aqoonsaday Belteshazzar halkii laga odhan lahaa Daanyeel. Aayadda kowaad waxaa lagu aqoonsaday inuu yahay dadka axdiga Ilaah ee maalmaha ugu dambeeya, waxaana sidoo kale lagu aqoonsaday kuwa garanaya labada riyo ee dadka Ilaah laga rabo inay maskax ahaan kala gartaan. Ciise wuxuu ku muujinayaa dhammaadka wax bilowgiisa; cutubka laba iyo tobnaadna, kuwa xigmadda lihi waa kuwa garanaya waxsii sheegidda labada kun iyo saddexda boqol oo sannadood, iyo xidhiidhkeeda tooska ah ee waxsii sheegidda wakhtiga “ugu dheer uguna dambaysa,” taas oo ah labada kun iyo shan boqol iyo labaatan sannadood.

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

Waxaan maqaalka xiga ku sii wadi doonnaa daraasaddeenna ku saabsan araggii ugu dambeeyey ee Daanyeel.

> 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.

> Dadkaygu waa la baabbi'iyaa aqoonla'aan aawadeed; maxaa yeelay, aqoonta waad diidday, aniguna waan ku diidi doonaa, si aadan iigu ahaan wadaad; maadaama aad illowday sharciga Ilaahaaga, aniguna carruurtaadana waan illoobi doonaa. Hooseeca 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.

> Idinkuna sidoo kale, idinkoo ah dhagaxyo nool, waxaa laydinka dhisay guri ruuxi ah, wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalayo Ciise Masiix dartii. Sidaas daraaddeedna Qorniinka waxaa ku qoran, Bal eega, waxaan Siyoon dhexdeeda dhigayaa dhagaxa geeska ugu weyn, la doortay, qaali ah; oo kii isaga rumaysta marnaba ceeboobi maayo. Haddaba idinka rumaysta, isagu waa qaali; laakiinse kuwa caasiyiinta ah, dhagixii kuwa wax dhisayay diideen, kaas ayaa noqday madaxa geeska, iyo dhagax lagu kufsado, iyo dhagax weyn oo lagu turunturoodo; kuwaas oo ereyga ku turunturooda iyagoo caasi ah; taas aawadeedna waa loo qoondeeyey. Laakiinse idinku waxaad tihiin farcan la doortay, wadaadnimo boqornimo ah, quruun quduus ah, dad Ilaah si gaar ah u leeyahay; si aad u muujisaan ammaanta kan idiinka yeedhay gudcurka oo idiin geliyey nuurkiisa yaabka leh; kuwaas oo waagii hore aan dad ahayn, laakiinse imminka ah dadka Ilaah; kuwaas oo aan naxariis helin, laakiinse imminka naxariis helay. 1 Butros 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.

> Oo u tiriya in dulqaadashada Rabbigeennu inay tahay badbaado; sida walaalkeenna gacalka ah Bawlosna, sida xigmaddii isaga la siiyey, uu idiinku qoray; sidaas oo kalena warqadihiisa oo dhan, isagoo waxyaalahan kaga hadlaya dhexdooda; kuwaas oo ay ku jiraan waxyaalo qaarkood adag in la fahmo, kuwaas oo kuwa aan wax baran oo aan degganayn qalloociyaan, sida ay Qorniinnada kale sidoo kale u qalloociyaan, taasoo u horseedaysa halaaggooda. Haddaba idinku, gacaliyayaalow, mar hadday waxyaalahan hore u garanaysaan, iska jira inaan idinna, idinkoo lagu kaxaynayo qaladka kuwa sharka leh, ka dhicin sugnaantiinna. 2 Butros 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.

> Waxyaalahan iyaga xusuusi, adigoo Rabbiga hortiisa ku amraya inayan ereyo isku hayn, taas oo aan faa’iido lahayn, laakiin u horseedda kuwa maqla halaag. Ku dadaal inaad isu muujiso mid Ilaah ka raalli yahay, adigoo ah shaqaale aan u baahnayn inuu ceeboobo, oo si qumman u kala qaybinaya ereyga runta. Laakiin ka fogow hadallada nijaasta ah oo madhan, waayo, waxay ku sii kordhi doonaan cibaado-la’aan badan. 2 Timoteyos 2:14–16.

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