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

Kitabu cha Danieli - Nambari mia moja hamsini na nne

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

Kuelewa Maono 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.

Maono ya mwisho ya Danieli yanajumuisha sura tatu za mwisho. Sura ya kwanza kati ya hizo, kama ilivyo kwa sura ya mwisho kati ya hizo tatu, inaelezea uzoefu wa Danieli, na sura ya katikati inaelezea historia ya kinabii inayohusu kuinuka kwa mwisho na kuanguka kwa mfalme bandia wa kaskazini. Sura ya kwanza ni kama ya mwisho, na sura ya katikati inawakilisha uasi wa mfalme bandia wa kaskazini. Maono ya mwisho ya Danieli, maono ya Mto Hiddekel, yanabeba sahihi ya Alfa na Omega, ambaye ndiye Kweli. Tunapoanza kuzungumzia maono 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.

> Katika mwaka wa tatu wa Cyrus, mfalme wa Uajemi, jambo lilifunuliwa kwa Daniel, ambaye aliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, na alikuwa na ufahamu wa maono hayo. Daniel 10:1.

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

Aya hii imebeba ukweli kadhaa. La kwanza ni jina la Danieli "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.

> Na mkuu wa matowashi aliwapa majina; kwa maana alimpa Danieli jina la Belteshaza; na Hanania jina la Shadraka; na Mishaeli jina la Meshaki; na Azaria jina la Abednego. Danieli 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.

Danieli alipewa jina "Belteshazzar" katika sura ya kwanza, na hatambulishwi tena kama "Belteshazzar" hadi maono yake ya mwisho yanapotambulishwa. Hivyo basi, Belteshazzar ndilo jina lake katika ushuhuda wake wa kwanza na wa mwisho. Kubadilishwa kwa jina katika unabii ni ishara ya uhusiano wa agano kati ya Mungu na watu wake. Bwana alipoingia agano na Abramu na Sarai, alibadilisha majina yao na kuwa Ibrahimu na Sara. Alibadili jina la Yakobo na kuwa Israeli, na anaahidi kuwapa watu wake wa agano wa siku za mwisho jina jipya.

> 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.

> Kwa ajili ya Sayuni sitanyamaza, na kwa ajili ya Yerusalemu sitatulia, hata haki yake itoke kama mwanga, na wokovu wake kama taa iwakayo. Na Mataifa yataona haki yako, na wafalme wote utukufu wako; nawe utaitwa kwa jina jipya, ambalo kinywa cha Bwana litalitaja. 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 ni wale laki moja na arobaini na nne elfu wa nyakati za mwisho, anawapa pia 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.

> Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, ambao ni Yerusalemu Mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na asikie kile Roho anachosema kwa makanisa. Ufunuo 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.

Manabii wanaonyesha mfano wa watu wa Mungu wa siku za mwisho, na tofauti na Abraham, Sarah na Israel, maana halisi ya Belteshazzar haijulikani. Jina ambalo Mungu anawapa watu wake wa siku za mwisho ili kuwakilisha uhusiano wake wa agano ni jina lisilojulikana hadi wakati atakapowapa jina hilo. Jina Belteshazzar linamtambulisha Daniel kama sehemu ya watu wa agano la Mungu wa Philadelphia katika siku za mwisho, lakini jina halisi limefichwa hadi wakati wa kutiwa muhuri, kwa kuwa jina hilo limeandikwa juu ya vipaji vya nyuso zao, ambako pia ndiko muhuri umeandikwa.

> 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.

> Nikaangalia, na tazama, Mwanakondoo amesimama juu ya mlima Sayuni, na pamoja naye watu mia na arobaini na nne elfu, wenye jina la Baba yake limeandikwa katika vipaji vya nyuso zao. Ufunuo 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 anaitwa Belteshazzar katika sura ya kwanza na tena katika sura ya kumi, hivyo akijitambulisha kama ishara ya harakati ya malaika wa kwanza, na harakati ya malaika wa tatu, kwa kuwa sura ya kwanza inawakilisha ujumbe wa malaika wa kwanza, kama ilivyobainishwa kwa kina katika makala za awali. Sura ya kumi kwa hiyo inawakilisha harakati ya malaika wa tatu, na watu wa agano wa siku za mwisho. Aya hiyo basi inamtambulisha Belteshazzar kama ishara ya wale wanaoelewa kuongezeka kwa maarifa kulikofunuliwa katika harakati ya matengenezo iliyoanza mnamo 1989. Hili linaonyeshwa na msisitizo juu ya kile Daniel (Belteshazzar) alichojua.

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.

Danieli anatambulika kuwa anajua lile “jambo” ambalo “lilifunuliwa kwa Danieli,” “na lile jambo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akaelewa lile jambo, tena alikuwa na ufahamu wa maono.” Danieli alielewa lile “jambo,” na pia “maono.” Neno la Kiebrania “dabar” limetafsiriwa kama “jambo” katika mstari huo, nalo linamaanisha “neno.” Kinabii, “neno” linawakilisha maono ya “mara saba,” na pia linamwakilisha Kristo, aliye Neno. Zote mbili, “mara saba” na Kristo, ni Mwamba uliokataliwa na waashi, na Danieli anawakilisha watu wanaoelewa 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.”

Katika Danieli sura ya tisa, aya ya ishirini na tatu, tunapata mojawapo ya aya muhimu zaidi zinazohusiana na unabii wa wakati wa miaka elfu mbili na mia tatu na miaka elfu mbili na mia tano na ishirini, ambayo yanawakilishwa na swali la Danieli sura ya nane, aya ya kumi na tatu, na jibu katika aya ya kumi na nne. Swali linauliza, "Hata lini yatadumu maono ya 'chazon' yanayotambulisha kukanyagwa kwa patakatifu na jeshi kulikotekelezwa na upagani, kisha upapa?" Kukanyagwa huko kulichukua miaka elfu mbili na mia tano na ishirini, katika utimizaji wa "mara saba" ya Mambo ya Walawi sura ya ishirini na sita.

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.

Jibu la swali la aya ya kumi na tatu lilikuwa: hadi miaka elfu mbili na mia tatu; ndipo patakatifu palipokanyagwa chini patatakaswa, na maono ya "mareh" ya miaka elfu mbili na mia tatu yanaunganisha unabii wa nyakati mbili, na katika aya ya ishirini na tatu ya Danieli sura ya tisa, Gabrieli anamwongoza Danieli aelewe uhusiano wa yale maono mawili.

> 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.

> Mwanzo wa maombi yako, amri ilitoka, nami nimekuja kukuonyesha; kwa maana wewe ni mpendwa sana; basi fahamu jambo hilo, na uzingatie maono. Danieli 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.

Neno lililotafsiriwa kama "elewa" na "zingatia" katika aya hiyo ni neno la Kiebrania "biyn," na maana yake ni "kutenganisha kiakili". Gabrieli anamjulisha Danieli kufanya utenganisho wa kiakili kati ya "jambo" na "maono." "Maono" katika aya hiyo ni neno la Kiebrania "mareh," na ni maono ya miaka elfu mbili mia tatu yaliyohitimia tarehe 22 Oktoba 1844. Neno la Kiebrania lililotafsiriwa kama "jambo," ndilo neno hilohilo linalotafsiriwa kama "kitu," katika aya ya kwanza ya sura ya kumi. Ni neno la Kiebrania "dabar," nalo linawakilisha maono ya miaka elfu mbili mia tano na ishirini ambayo pia yalihitimia tarehe 22 Oktoba 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).

Katika aya ya kwanza ya sura ya kumi, watu wa agano wa Mungu wa siku za mwisho wanawakilishwa na Belteshazzar, nao wameelewa ongezeko la maarifa lililowasili wakati wa mwisho mwaka 1989, lililowawezesha kufahamu uhusiano wa maono hayo mawili, ambao Wamileriti wa harakati ya malaika wa kwanza waliuelewa kwa kiasi tu. Katika aya hiyo, maono yanayowakilishwa kama “jambo” yanatambuliwa kuwa ya muda mrefu zaidi kati ya zile mbili za kinabii, kwa kuwa, kati ya marejeo mawili ya “jambo” ndani ya aya hiyo, Danieli anabainisha kwamba wakati uliowekwa kwa ajili ya “jambo” (dabar) ulikuwa “mrefu”, ukilinganishwa na maono (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.

> Katika mwaka wa tatu wa Cyrus, mfalme wa Uajemi, jambo lilifunuliwa kwa Daniel, ambaye aliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, na alikuwa na ufahamu wa maono hayo. 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.

Ukweli ulio fiche kwamba "mara saba," ndiyo unabii wa muda mrefu zaidi uliotangazwa na Wamilleraiti, unakanushwa na Uadventista wa Laodikia, kwa kutegemea kifungu ambacho wanakipindisha kwa uharibifu wao wenyewe. Kwa kukataa "mara saba," katika uasi wa 1863, hawaoni uhusiano kati ya unabii miwili, na wanaweza tu, au wanakubali tu, kuona kifungu kinachofuata kama kinachobainisha miaka elfu mbili mia tatu.

> “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.

> Uzoefu wa wanafunzi waliomhubiri ‘injili ya ufalme’ katika ujio wa kwanza wa Kristo, ulikuwa sambamba na uzoefu wa wale waliotangaza ujumbe wa ujio wake wa pili. Kama vile wanafunzi walipoenda kuhubiri, ‘Wakati umetimia, ufalme wa Mungu umekaribia,’ vivyo hivyo Miller na wenzake walitangaza kwamba kipindi kirefu zaidi na cha mwisho cha unabii kilichowekwa wazi katika Biblia kilikuwa karibu kumalizika, kwamba hukumu ilikuwa karibu, na kwamba ufalme wa milele ulikuwa karibu kuanzishwa. Mahubiri ya wanafunzi kuhusu wakati yalitegemea majuma sabini ya Danieli 9. Ujumbe uliotolewa na Miller na wenzake ulitangaza ukomo wa siku 2300 za Danieli 8:14; majuma sabini yakiwa sehemu ya kipindi hicho. Mahubiri ya kila mmoja yalitegemea kutimia kwa sehemu tofauti za kipindi kilekile kikuu cha unabii. Pambano Kuu, 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.

Usikose kuona mantiki ya ndani ya dondoo hili la mwisho. Uadventista wa Laodikia haufundishi ulimwengu kwamba wafuasi wa Miller walidhani kuwa Patakatifu lililopaswa kutakaswa ni Patakatifu la mbinguni, kwa maana wao wenyewe, na yeyote anayetaka kuangalia kumbukumbu za kihistoria, wanajua kwamba wafuasi wa Miller waliamini kuwa Patakatifu lililopaswa kutakaswa ni dunia. Dondoo ambalo Uadventista wa Laodikia hulipotosha kwa maangamizi yao wenyewe ni, “hivyo Miller na washirika wake walitangaza kwamba kipindi kirefu zaidi na cha mwisho cha unabii kilichoonyeshwa katika Biblia kilikuwa karibu kuisha”, ambalo husisitizwa na Uadventista wa Laodikia kuwa ni 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.

Vitabu vya historia vya Waadventista wenyewe vinaonyesha kwamba wahubiri mia tatu wa Wamileraiti wote walitumia chati ya waanzilishi ya 1843 katika mawasilisho yao, na ni wazi kabisa kwenye chati, na katika ushuhuda mwingine wa kihistoria, kwamba “nyakati saba,” (miaka elfu mbili mia tano na ishirini), ulikuwa unabii walioutambua kama “kipindi kirefu na cha mwisho cha unabii,” ambacho “kilikuwa karibu kwisha.” Kwa sababu ya uasi wao wa mwaka 1863, walipokataa jiwe la msingi la “nyakati saba,” sasa wanasisitiza kwa upofu kwamba Dada White anaandika upya historia iliyokwisha thibitishwa katika kifungu kutoka 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.

Katika mstari wa kwanza wa sura ya kumi ya Danieli, Belteshaza anawakilisha watu wa Mungu wa siku za mwisho; nao wanafahamu swali pamoja na jibu vilivyomo katika Danieli sura ya nane, mistari ya kumi na tatu na kumi na nne, ambavyo Dada White anavitambua kuwa msingi na nguzo iliyo katikati ya imani ya Waadventista. Uwakilishi ambao Danieli anatoa katika mstari huo unabainisha tofauti kati ya watu wa agano la Mungu wa siku za mwisho na Uadventista wa Laodikia, kwa maana hao ndio wanaoelewa ongezeko la maarifa mnamo mwaka 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.

> Katika mwaka wa tatu wa Cyrus, mfalme wa Uajemi, jambo lilifunuliwa kwa Daniel, ambaye aliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, na alikuwa na ufahamu wa maono hayo. Daniel 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.

Mstari wa kwanza ndio mwanzo wa maono yaliyotolewa kando ya Mto Hiddekel, ambayo huishia katika sura ya kumi na mbili. Ndipo tunapopata kuondolewa kwa muhuri juu ya kitabu cha Danieli wakati wa mwisho; hivyo, uwakilishi wa Danieli akielewa vyote viwili, "jambo" na "maono", umehusishwa na wale wanaoelewa, wanaotambuliwa kama "wenye hekima", kinyume na wale wasioelewa, wanaotambuliwa kama "waovu". Katika mstari wa kumi wa sura ya kumi na mbili, tofautisho kati ya makundi hayo mawili unaonyeshwa.

> 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.

> Wengi watatakaswa, watafanywa weupe, na kujaribiwa; lakini waovu watatenda uovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 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.

"Wenye hekima" wanaelewa, na waovu hawaelewi, na neno lililotafsiriwa kuwa "kuelewa" ndilo hilo hilo tulilotambua katika aya ya ishirini na tatu ya sura ya tisa. Ni neno la Kiebrania "biyn," linalomaanisha kutenganisha kiakili. Waovu hawaelewi ongezeko la maarifa, kwa maana hawako tayari kufanya utenganisho wa kiakili wa maono mawili ambayo ni zile kweli ambazo Belteshazzar anatajwa kuyaelewa katika aya ya kwanza, anapotajwa kama Belteshazzar badala ya Danieli. Katika aya ya kwanza anatambulishwa kama watu wa agano wa Mungu wa siku za mwisho, na anatambulishwa kama wale wanaoelewa yale maono mawili, ambayo watu wa Mungu wanapaswa kuyatofautisha kiakili. Yesu anaonyesha mwisho wa jambo kwa kutumia mwanzo wa jambo hilo, na katika sura ya kumi na mbili, wenye hekima ni wale wanaoelewa unabii wa miaka elfu mbili na mia tatu, na uhusiano wake wa moja kwa moja na "ule mrefu zaidi na wa mwisho" wa unabii wa wakati, ambao ni miaka elfu mbili mia tano na ishirini.

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

Tutaendelea na somo letu kuhusu maono ya mwisho ya Danieli katika makala inayofuata.

> 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.

> Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. 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.

> Nanyi pia, kama mawe yenye uhai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, mpate kutoa dhabihu za kiroho, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. Kwa hiyo pia limeandikwa katika Maandiko: Tazama, naweka katika Sayuni jiwe kuu la pembe, teule, lenye thamani; na amwaminiye hatatahayarika. Basi kwenu ninyi mnaoamini, yeye ni wa thamani; bali kwa wale wasiotii, lile jiwe walilolikataa wajenzi, hilo limekuwa kichwa cha pembe; na jiwe la kujikwaa, na mwamba wa kuwakwaza; kwao wanaojikwaa kwa neno, kwa sababu ya kutotii; na kwa hilo waliwekwa. Bali ninyi ni kizazi teule, ukuhani wa kifalme, taifa takatifu, watu wa umiliki wake; ili mtangaze sifa za yeye aliyewaita kutoka gizani hadi katika nuru yake ya ajabu; ninyi mliokuwa zamani si watu, bali sasa ni watu wa Mungu; mliokuwa hamjapokea rehema, bali sasa mmeipokea rehema. 1 Petro 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.

> Na hesabuni kwamba uvumilivu wa Bwana wetu ni wokovu; kama vile ndugu yetu mpendwa Paulo naye pia, sawasawa na hekima aliyopewa, amewaandikia; kama alivyofanya katika barua zake zote, akisema humo juu ya mambo haya; ambamo yamo baadhi ya mambo magumu kueleweka, ambayo wasio na elimu na wasio imara huyapotosha, kama wanavyofanya pia kwa Maandiko mengine, kwa maangamizi yao wenyewe. Kwa hiyo, wapendwa, kwa kuwa mmekwisha kujua mambo haya, jihadharini, msije nanyi mkachukuliwa na upotovu wa waovu, mkaanguka kutoka uthabiti wenu wenyewe. 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.

> Wakumbushe mambo haya, ukiwaagiza mbele za Bwana wasibishane juu ya maneno; kwa maana hayo hayana faida, bali huleta maangamizi kwa wasikiao. Jitahidi kujionyesha kwa Mungu kuwa umekubaliwa, mtenda kazi asiyeona aibu, akilichanganua kwa usahihi neno la kweli. Lakini epuka porojo chafu na zisizo na maana; kwa maana zitazidisha utovu wa uchaji. 2 Timotheo 2:14-16.

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