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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisihlanu Nane

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

Ukuqonda Umbono Wokugcina KaDaniyeli: Ukubaluleka KukaBelteshazari Nokwambulwa Kwesiprofetho

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.

Umbono wokugcina kaDaniyeli uqukethe izahluko ezintathu zokugcina. Esokuqala salezo zahluko, kanye nesokugcina salezo zintathu, sichaza okwenzeka kuDaniyeli, kanti isahluko esiphakathi sichaza umlando wesiprofetho obhekene nokuvuka nokuwiswa kokugcina kwenkosi yomgunyathi yasenyakatho. Isahluko sokuqala sifana nesokugcina, kanti isahluko esiphakathi simelela ukuhlubuka kwenkosi yomgunyathi yasenyakatho. Umbono wokugcina kaDaniyeli, umbono womfula iHidekeli, uphethe uphawu luka-Alfa no-Omega, onguQiniso. Njengoba siqala ukukhuluma ngombono wokugcina kaDaniyeli, sizoqala ngevesi lokuqala.

> 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.

> Ngomnyaka wesithathu kaKoresi inkosi yasePheresiya kwambulwa into kuDaniyeli, owayebizwa ngokuthi uBheliteshazari; futhi leyo nto yayiyiqiniso, kodwa isikhathi esimisiweyo sasiside; wayiqonda leyo nto, waba nokuqonda ngombono. Daniyeli 10:1.

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

Kuneziqiniso eziningana ezigoqwe kuleli vesi. Esokuqala yigama likaDaniyeli elithi “Belteshazari”.

> 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.

> Inkosi yezinduna zezithenwa yababiza ngamanye amagama: uDaniyeli yamqamba ngokuthi uBelteshazari; noHananiya yamqamba ngokuthi uShadiraki; noMishayeli ngokuthi uMeshaki; no-Azariya ngokuthi u-Abhedinego. Daniyeli 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.

UDaniyeli wanikwa igama elithi “Beltheshazzar” esahlukweni sokuqala, futhi akaphinde abonakaliswe njengo “Beltheshazzar” kuze kube yilapho kwethulwa umbono wakhe wokugcina. Ngakho-ke uBeltheshazzar uyigama lakhe ebufakazini bakhe bokuqala nakobokugcina. Ukuguqulwa kwegama esiprofethweni kumelela uphawu lobudlelwane besivumelwano phakathi kukaNkulunkulu nabantu baKhe. Lapho iNkosi ingena esivumelwaneni no-Abrama noSarayi, Yaguqula amagama abo yaba ngu-Abrahama noSara. Yaguqula igama likaJakobe laba ngu-Israyeli, futhi Ithembisa ukunikeza abantu baYo besivumelwano bezinsuku zokugcina igama elisha.

> 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 yeSiyoni angiyikuthula, nangenxa yeJerusalema angiyikuphumula, kuze ukuphila kwayo okulungileyo kuphume njengokukhanya, nensindiso yayo ibe njengesibani esivuthayo. Izizwe ziyakubona ukulunga kwakho, nawo wonke amakhosi inkazimulo yakho; futhi uyakubizwa ngegama elisha, eliyakuqanjwa ngumlomo kaJehova. 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.

Nakuba laba baseFiladelfiya, abayizinkulungwane eziyikhulu namashumi amane nane zezinsuku zokugcina, naye uyabanika lesi sithembiso.

> 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.

> Onqobayo ngiyomenza insika ethempelini likaNkulunkulu wami, futhi akasayikuphuma kulo nakanye; futhi ngiyokubhala phezu kwakhe igama likaNkulunkulu wami, negama lomuzi kaNkulunkulu wami, okuyiJerusalema elisha, elehla livela ezulwini kuNkulunkulu wami; futhi ngiyokubhala phezu kwakhe igama lami elisha. Onendlebe makezwe lokho uMoya akushoyo emabandleni. IsAmbulo 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.

Abaprofethi bafanekisa abantu bakaNkulunkulu bezinsuku zokugcina, futhi ngokungafani no-Abrahama, uSara no-Israyeli incazelo eqondile kaBelteshazzar ayaziwa. Igama uNkulunkulu alinika abantu baKhe bezinsuku zokugcina ukuze limelele ubuhlobo baKhe besivumelwano nalo liyigama elingaziwa kuze kube yisikhathi lapho ebapha khona lelo gama. Igama elithi Belteshazzar likhomba uDaniyeli njengabantu bakaNkulunkulu besivumelwano saseFiladelfiya ezinsukwini zokugcina, kodwa igama langempela lifihliwe kuze kube ukubekwa uphawu, ngokuba igama lilotshiwe emabunzini abo, okuyindawo efanayo lapho uphawu nalo lulotshiwe khona.

> 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.

> Ngase ngibheka, bheka, iWundlu limi entabeni iSiyoni, kanye nalo kwakukhona abayizinkulungwane eziyikhulu namashumi amane nane, benegama likaYise lilotshiwe emabunzini abo. IsAmbulo 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.

UDaniyeli ubizwa ngokuthi uBelteshazari esahlukweni sokuqala, aphinde abizwe kanjalo esahlukweni seshumi, ngaleyo ndlela eziveza njengophawu lomnyakazo wengelosi yokuqala, nowomnyakazo wengelosi yesithathu; ngoba isahluko sokuqala simelela umlayezo wengelosi yokuqala, njengoba kwase kukhonjisiwe ngokuningiliziwe ezihlokweni zangaphambili. Ngakho-ke isahluko seshumi simelela umnyakazo wengelosi yesithathu, nabantu besivumelwano bezinsuku zokugcina. Ivesi labe selikhomba uBelteshazari njengophawu lwalabo abaqonda ukwanda kolwazi okwavulwa uphawu emnyakazweni wokuvuselelwa owaqala ngo-1989. Lokhu kuvezwa ukugcizelelwa kwalokho uDaniyeli (uBelteshazari) ayekwazi.

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.

UDaniyeli uchazwa njengowayelazi “izwi” elathi “lembulwa kuDaniyeli,” “futhi izwi laliliqiniso, kodwa isikhathi esimisiweyo sasiside; waqonda izwi, waba nokuqonda kombono.” UDaniyeli waqonda “izwi,” futhi futhi waqonda “umbono.” Igama lesiHeberu elithi “dabar,” lihunyushwa ngokuthi “izwi” kuleli vesi, futhi lisho “izwi.” Ngokwesiprofetho “izwi” limelela kokubili umbono “wezikhathi eziyisikhombisa,” kodwa futhi limelela uKristu, onguLizwi. Kokubili “izikhathi eziyisikhombisa,” noKristu bayiliDwala abakhi abalilahla, futhi uDaniyeli umelela abantu abaziqondayo zombili lezi zingxenye zesifanekiselo seLizwi.

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.”

KuDaniyeli isahluko sesishiyagalolunye, ivesi lamashumi amabili nantathu, sithola elinye lamavesi abaluleke kakhulu ahlobene neziprofetho zesikhathi zeminyaka eyizinkulungwane ezimbili namakhulu amathathu kanye neminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, ezimelelwa ngumbuzo okuDaniyeli isahluko sesishiyagalombili, ivesi leshumi nantathu, kanye nempendulo esevesini leshumi nane. Umbuzo uthi, “Kuyakuba isikhathi esingakanani umbono we-‘chazon’ ohlonza ukunyathelwa phansi kwendlu engcwele kanye nebutho, okwafezwa ubuqaba kwase kulandelwa ubuPapa?” Lokho kunyathelwa phansi kwathatha iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, ekugcwalisekeni kwe-“izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.

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.

Impendulo embuzweni wevesi leshumi nantathu ithi: kuze kube yiminyaka eyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele eyanyathelwa phansi iyakuhlanzwa, futhi umbono we-“mareh” weminyaka eyizinkulungwane ezimbili namakhulu amathathu uhlanganisa ndawonye lezi ziprofetho ezimbili zesikhathi, futhi evesini lamashumi amabili nantathu kuDaniyeli isahluko sesishiyagalolunye, uGabriele uhola uDaniyeli ukuba aqonde ubudlelwane bale mibono emibili.

> 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.

> Ekuqaleni kokunxusa kwakho kwaphuma umyalo, mina sengifikile ukuze ngikwazise; ngokuba wena uthandwa kakhulu; ngakho-ke qonda lolu daba, uqaphele nombono. Daniyeli 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.

Igama elihunyushwe kokubili ngokuthi “qonda,” “cabangela” kuleli vesi yigama lesiHeberu elithi “biyn,” futhi lisho “ukwehlukanisa engqondweni”. UGabriyeli wazisa uDaniyeli ukuba enze ukwehlukanisa kwengqondo phakathi “kwendaba” kanye “nombono.” “Umbono” kuleli vesi yigama lesiHeberu elithi “mareh,” futhi ungumbono weminyaka eyizinkulungwane ezimbili namakhulu amathathu owaphela ngo-Okthoba 22, 1844. Igama lesiHeberu elihunyushwe ngokuthi “indaba,” yigama elifanayo elihunyushwe ngokuthi “into,” evesini lokuqala lesahluko seshumi. Liyigama lesiHeberu elithi “dabar,” futhi limelela umbono weminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili nawo owaphela ngo-Okthoba 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).

Evesini lokuqala lwesahluko seshumi, abantu bakaNkulunkulu besivumelwano bezinsuku zokugcina bamelwa nguBheleshatsari, futhi bakuqondile ukwanda kolwazi okwafika ngesikhathi sokuphela ngo-1989, okwabavumela ukuba baqonde ukuxhumana kwemibono emibili, amaMillerite omnyakazo wengelosi yokuqala ayikuqonda kuphela ngokwengxenye. Evesini, umbono omelwe “yinto” uvezwa njengowesiprofetho eside kunazo zombili, ngoba phakathi kwezikhombo ezimbili ezisevesini ku-“nto,” uDaniyeli ubonisa ukuthi isikhathi esimisiwe “sento” (i-dabar) “sasinde”, maqondana nombono (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.

> Ngomnyaka wesithathu kaKoresi inkosi yasePheresiya kwembulelwa uDaniyeli into, ogama lakhe lalibizwa ngokuthi uBelteshazari; leyo nto yayiyiqiniso, kodwa isikhathi esimisiweyo sasiyiside; wayiqonda leyo nto, waba nokuqonda ngalo mbono. Daniyeli 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.

Iqiniso elicashile yokuthi “izikhathi eziyisikhombisa” ziyisiprofetho sesikhathi eside kunazo zonke amaMillerite asimemezela, iyaphikwa yi-Adventism yaseLawodikeya, ngokusekelwe endimeni abayihlanekezela kube ukubhujiswa kwabo siqu. Ngokwenqaba “izikhathi eziyisikhombisa” ekuhlubukeni kwango-1863, ababoni ubudlelwano balezi ziprofetho ezimbili, futhi bangabona kuphela, noma bafuna ukubona kuphela, indima elandelayo njengekhomba iminyaka eyizinkulungwane ezimbili namakhulu amathathu.

> “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.

> “Isipiliyoni yabafundi abashumayela ‘ivangeli lombuso’ ekufikeni kokuqala kukaKristu, yayinomfuziselo wayo ofanayo esipiliyonini salabo abamemezela isigijimi sokufika Kwakhe kwesibili. Njengalokho abafundi baphuma beshumayela bethi, ‘Isikhathi sesigcwalisekile, umbuso kaNkulunkulu useduze,’ kanjalo noMiller nabalingani bakhe bamemezela ukuthi inkathi yesiprofetho ende kunazo zonke neyokugcina evezwa eBhayibhelini yayisizophela, ukuthi ukwahlulela kwakuseduze, nokuthi umbuso ophakade wawuzongeniswa. Ukushumayela kwabafundi maqondana nesikhathi kwakusekelwe emasontweni angamashumi ayisikhombisa kaDaniyeli 9. Isigijimi esanikezwa uMiller nabalingani bakhe samemezela ukuphela kwezinsuku eziyizi-2300 zikaDaniyeli 8:14, okuyingxenye yazo amasonto angamashumi ayisikhombisa. Ukushumayela kwalowo nalowo kwakusekelwe ekugcwalisekeni kwengxenye ehlukile yaleso sikhathi esikhulu esisodwa sesiprofetho.” 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.

Ningephuthelwa umqondo ongaphakathi walesi sigaba sokugcina. Ubu-Adventi baseLawodikeya abufundisi izwe ukuthi amaMillerite ayecabanga ukuthi ithempeli elalizohlanzwa laliyithempeli lasezulwini, ngoba bona, kanye nanoma yibaphi abafisa ukubheka umlando obhaliwe, bayazi ukuthi amaMillerite ayekholelwa ukuthi ithempeli elalizohlanzwa kwakuyizwe. Isigaba ubu-Adventi baseLawodikeya abasiphambukisela ekubhujisweni kwabo siqu yilesi: “kanjalo-ke uMiller nabangane bakhe bamemezela ukuthi inkathi ende kunazo zonke neyokugcina yesiprofetho evezwa eBhayibhelini yayisizophela”, okuyiyona bona abaphikelela ngokuthi iyiminyaka eyizinkulungwane ezimbili namakhulu amathathu kaDaniyeli isahluko sesishiyagalombili, ivesi leshumi nane.

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.

Izincwadi zomlando ze-Adventism uqobo ziveza ukuthi abashumayeli bamaMillerite abangamakhulu amathathu BONKE basebenzisa ishadi lamaphayona lika-1843 ezethulweni zabo, futhi kucace bha kulelo shadi, nakubo bonke obunye ubufakazi bomlando, ukuthi “izikhathi eziyisikhombisa,” (iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili), kwakuyisiprofetho abasihlonza njengesi “sikhathi eside kunazo zonke nesokugcina sesiprofetho,” esasesi “siseduze nokuphela.” Ngenxa yokuvukela kwabo kuka-1863, lapho benqaba itshe lesisekelo “lezikhathi eziyisikhombisa,” manje sebephikelela ngobumpumputhe ukuthi uDade White ubhala kabusha umlando osumisiwe esiqeshini esivela ku-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.

Evesini lokuqala lukaDaniyeli isahluko seshumi, uBeliteshatsari umelela abantu bakaNkulunkulu bezinsuku zokugcina, futhi bayaqonda kokubili umbuzo nempendulo kaDaniyeli isahluko sesishiyagalombili, amavesi eshumi nantathu neshumi nane, uDade White akukhomba njengesisekelo nensika emaphakathi yokukholwa kwama-Adventist. Umfanekiso uDaniyeli awumele kulelo vesi, uphawula umehluko phakathi kwabantu bakaNkulunkulu besivumelwano bezinsuku zokugcina, nobu-Adventist baseLawodikeya, ngoba yibona abaqonda ukwanda kolwazi ngonyaka ka-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.

> Ngomnyaka wesithathu kaKoresi inkosi yasePheresiya kwambulwa into kuDaniyeli, owayebizwa ngegama lokuthi uBeliteshasari; leyo nto yayiyiqiniso, kepha isikhathi esimisiwe saside; wayiqonda leyo nto, futhi wayenokuqonda kombono. Daniyeli 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.

Ivesi lokuqala liyisiqalo sombono owanikezwa ngasemfuleni iHidekeli, ophetha esahlukweni seshumi nambili. Yilapho sithola khona ukuvulwa kwencwadi kaDaniyeli ngesikhathi sokuphela; ngakho-ke ukumelwa kukaDaniyeli eqonda kokubili “indaba” kanye “nombono” kuhlobene nalabo abaqondayo, futhi abahlonzwa ngokuthi “abahlakaniphileyo,” ngokuphambene nalabo abangaqondi, futhi abahlonzwa ngokuthi “ababi.” Evesini leshumi lesahluko seshumi nambili, umehluko phakathi kwalezi zigaba ezimbili uyavezwa.

> 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.

> Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kepha ababi bayakwenza okubi; futhi akakho noyedwa kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. 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.

“Abahlakaniphileyo” bayaqonda, kodwa ababi abaqondi, futhi igama elihunyushwe ngokuthi “baqonda” liyilo kanye lelo gama esalikhomba evesini lamashumi amabili nantathu lesahluko sesishiyagalolunye. Leli yigama lesiHeberu elithi “biyn,” elisho ukuhlukanisa engqondweni. Ababi abakuqondi ukwanda kolwazi, ngokuba abafuni ukwenza ukuhlukanisa kwengqondo kwemibono emibili eyiziqiniso uBelteshazzar aboniswa njengoyiqondayo evesini lokuqala, lapho aboniswa njengoBelteshazzar esikhundleni sokuba nguDaniyeli. Evesini lokuqala uboniswa njengabantu bakaNkulunkulu besivumelwano sosuku lokugcina, futhi uboniswa njengalabo abaqonda imibono emibili abantu bakaNkulunkulu okumelwe benze umehluko wengqondo phakathi kwayo. UJesu ufanekisa ukuphela kwento ngokuqala kwento, futhi esahlukweni seshumi nambili, abahlakaniphileyo yilabo abaqonda isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu, nobudlelwane baso obuqondile “neside kunazo zonke nesokugcina” isiprofetho sesikhathi, okuwukuthi iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili.

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

Sizoqhubeka nesifundo sethu sombono wokugcina kaDaniyeli esihlokweni esilandelayo.

> 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.

> Abantu bami bayabhujiswa ngenxa yokuswela ulwazi; ngoba wena ulahle ulwazi, nami ngiyakukulahla, ukuze ungabi umpristi kimi; njengoba usukhohlwe umthetho kaNkulunkulu wakho, nami ngiyakhohlwa abantwana bakho. Hoseya 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.

> Nani futhi, njengamatshe aphilayo, nakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. Ngakho-ke futhi kuqukethwe embhalweni ukuthi, Bhekani, ngibeka eSiyoni itshe legumbi eliyinhloko, elikhethiweyo, eliyigugu; nalowo okholwa kuye akasoze ajabha. Ngakho kini enikholwayo uyigugu; kodwa kwabangalaleli, itshe abakhi abalilahla, lona selenziwe inhloko yegumbi, Futhi itshe lokukhubekisa, nedwala lesikhubekiso, kubo abakhubeka ezwini, bengabalaleli; okuyikho futhi ababemiselwe khona. Kodwa nina niyinzalo ekhethiweyo, ubupristi bobukhosi, isizwe esingcwele, abantu abayifa elikhethekile; ukuze nishumayele ubukhosi balowo onibize naphuma ebumnyameni niyangena ekukhanyeni kwakhe okumangalisayo: Nina enake ningabi ngabantu, kodwa manje seningabantu bakaNkulunkulu; nina enaningakazuzanga isihe, kodwa manje senizuzile isihe. 1 Petru 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.

> Futhi yibaleni ukubekezela kweNkosi yethu njengensindiso; njengalokhu nomfowethu othandekayo uPawulu, ngokokuhlakanipha akuphiweyo, wanilobela; njengasezincwadini zakhe zonke futhi, ekhuluma kuzo ngalezi zinto; okukhona kuzo ezinye izinto ezinzima ukuziqonda, abazingenalo ulwazi nabangazinzile abazihlanekezelayo, njengoba benza nakwezinye futhi imiBhalo, kube ngukubhujiswa kwabo uqobo. Ngakho-ke nina, bathandekayo, lokhu nisakwazi ngaphambili, qaphelani, funa nani nihudulwe yiphutha lababi, niwe ekumi kwenu okuqinileyo. 2 Petru 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.

> Bakhumbuze ngalezi zinto, ubafakazele phambi kweNkosi ukuba bangaphikisani ngamazwi okungasileli nzuzo, kodwa aholela ekubhidlizeni abezwayo. Khuthalela ukuziveza uvunyelwe nguNkulunkulu, ube yisisebenzi esingadingi ukuba namahloni, sihlukanisa kahle izwi leqiniso. Kodwa gwema izinkulumo ezingcolile neziyize; ngokuba ziyakwandela ekwandeni kokungamesabi uNkulunkulu. 2 Thimothewu 2:14–16.

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