The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Wàccug Belshazzar ci sarax bu juróom-ñeent bi dafa doon misaaloo ak wàccug Nebucadnetsar ci sarax bu ñeent bi.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Ci bu mujj gu mujj Babileen, ni ci misaal ci ki jëkkëréem, dogalu Kilifa bu Yàlla bi agsi woon na ci moom: ‘Yow buur bi, ... yaw lañu koy wax; nguur gi dindi nañu ko ci yaw.’ Daniel 4:31.” Yonent yi ak Buur yi, 533.
Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.
Nebukadnesar moo ngi tekki ndorte gi, te Belshazzar moo ngi tekki mujjug nguur ga doon nguuru ci atum juróom-ñaar-fukk, te noonu mu doon misaal nguurug rabu suuf ba ci Peeñug Yowaan saar fukk ak ñett (Etazini), bi waroon a nguur ci jamono ji jigéenu ndaw gu Tir (papasi bi) nekkoon ci fàtteeku.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
Te bés na ci fan booba, Sur dina fàtteeku juróom-ñaar-fukk at, ni fan yi benn buur; gannaaw jeexitalu juróom-ñaar-fukk at yooyu, Sur dina woy ni jigéen ju ndawlu. Esayi 23:15.
Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.
Kon Nebukadnesar moo taxawal njàlbéenu Etazini, te Belshatsar moo taxawal mujju Etazini. Nebukadnesar moo di njàlbéenu bëñu Républikeen bi ak njàlbéenu bëñu Protestan bi. Belshatsar moo di mujju bëñu Républikeen bi ak bëñu Protestan bi.
The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.
Àtte bi ñu indi ci Nebukadneccar moo doon “juróom-ñaari waxtu.” Nettali Nebukadneccar, ni mu dundee woon ni rab gu sauvage diirub ñaari junni ak juróom-ñaari téeméer ak ñent fukk fan ak ñaar, William Miller moo ko jëfandikoo ci njariñam “juróom-ñaari waxtu” yi nekk ci Levitikus ñaar-fukk ak juróom-benn, doonte moo saxul woon ci ñaari junni ak juróom-ñaari téeméer ak ñent fukk fan ak ñaar, maanaam li ñuy melale ci àtte Belsacar.
And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. Daniel 5:25–28.
Te lii mooy mbind mi ñu bindoon: MENE, MENE, TEKEL, UPHARSIN. Lii mooy tekkiinu mbir mi: MENE; Yàlla waññi na sa nguur, ba noppi ko. TEKEL; Ñu natt na la ci xàjjaay yi, te gis nañu ne doyoo. PERES; Sa nguur xaajalees na ko, te joxeefi ko Medes ak Perses yi. Daniel 5:25–28.
Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.
Bu weesu yi Daniel joxe ci mbind mi gàkk ci miir mi, baat yi “mene” ak “tekel” dañuy tegtal itam nattu pees, te baat yooyu dañuy tegtal itam njëg wu màndarga xaalis bu wóor (Exodus 30:13, Ezekiel 45:12). Ab “mene” mooy juróom-fukk shekel, walla junniy gerah. Kon “mene, mene” dafa yam ci ñaari junni gerah. Ab “tekel” mooy ñaar-fukk gerah. Kon “mene, mene, tekel” dafa yam ci ñaari junni ak ñaar-fukk gerah. “Upharsin” mooy “xaajale,” te moo tax mu di benn-wàllu “mene,” te mu tegtal juróom-ñaari téeméeri gerah. Bu ñu leen booloo, dañuy tegtal lim bu mat ñaari junni ak juróom-ñaari téeméeri ak ñaar-fukk.
The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.
Bindu mujj ci Sister White buy mujjee ne Belshassar dañoo ko melal ak Nebucadnetsar; waaye gën a leer mooy ne mu tekke seen àtte buy bokk, te ñaari àtte yooyu ñépp dañoo leen di tegtal ni misaalu “juróom-ñaari waxtu yi” yi nekk ci Leviticus ñaar-fukk ak juróom-benn. Am na ay baat yu néew yu Mbind mi di jëfandikoo ngir tegtal “juróom-ñaari waxtu yi” yi ci Leviticus ñaar-fukk ak juróom-benn. Jérémie daf koy tegtal ni merug Yàlla.
How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.
Naaka Yàlla muur doom Siyon ak niir ci ay meram, te sànni ci asamaan ba ci suuf taaru Israyil, te faatuwul saxub tànkam ci bésub meram! Boroom bi dafa yàq bépp kër gi Yakóoba dëkk, te yërëmul; ci xacam mu daanu kër yu dëgër yi doom Yuda; mu wàcce leen ba ci suuf: mu toroxal nguur gi ak kilifayam. Ci mer mu taram dafa dagg bépp kàttanu Israyil; dellu na gannaaw ak loxo ndeyjooram fa kanam noon yi, te mu tàkk ci Yakóoba ni safara su xoy, buy lekku fépp. Dafa xottaliw këram ni noon; taxaw ak loxo ndeyjooram ni benn béppoon; rey bépp lu neex bët ci kër doom Siyon; tuur na xadarëm ni safara. Boroom bi nekkoon na ni noon; dafa yàq Israyil, yàq na bépp ay palaseem; yaxna ay tataam yu dëgër, te yokk ci doom Yuda jooy ak naqar. Dafa jëlëwée këram ak violence, mel ni bu nekkoon saxu tool; yàq na ay bérabam yu ndaje; Boroom bi tax na ñu fàtte ci Siyon màggal yu màgg yi ak bésub noflaay yi, te ci xadimub meram mu xeeb buur bi ak saraxalekat bi. Boroom bi dafa bàyyi saraxalekaayam, bañ na bérabam bu sell ba; jébbal na ci loxoy noon yi miir ay palaseem; ñoom ñu yëgle xaacu ci kër Yàlla, ni ci bésub màggal gu màgg. Boroom bi dogal na yàq miiru doom Siyon; mu tàllal na buum, te taxawul loxoom ci yàq; moo tax tata gi ak miir mi dafa jooy; ñoom ñaar ñépp daan nañu benn. Naanu 2:1–8.
The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.
Meru Boroom mi ñu ko wone ni mooy “mer mu metti muy meram,” te meram mat na ci kaw ñaar yi nguur yu Israyil: nguuru bëj-gànnaar ak nguuru bëj-saalum. Loolu moo tax téereb Daniel tudd ab “jëkk” ak ab “mujj” mer gu metti. Yeremi tudd itam ab “rëdd” bu Boroom bi “tàllal,” ba mu jëfandikoo meram ci kaw xeeti askanam yu mu tànn. Rëdd boobu ñu ko waxaat itam ci Ñaareelu Buur yi.
And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.
Te Boroom bi waxoon jaarale ko ci ay jaamam, yonent yi, ne: “Ndaxte Manase, buur bu Yuda, def na yëf yii di ñaawte yi, te dafa jëf lu bon gën a ëpp lépp lu Amoréen ya, ñi ko jiituwoon, defoon; te dafa itam tax Yuda bàkkaar ak ay xërëmam. Moo tax nii la Aji Yàlla, Yàllay Israyil, waxe: Seetleen, may indil Yerusalem ak Yuda musiba mu mel ni, ku ko dégg, ñaari noppiam di yengu. Te dinaa tàllal ci kaw Yerusalem xàll bu Samari, ak plome bu kër Ahab; te dinaa far Yerusalem ni nit kuy far ndab, di ko far ba noppi, ba noppi daldi ko wëlbët. Te dinaa bàyyi desitu cérag sama màkkaanu moom, jébbal leen ci loxoy seeni noon; te dinañu nekk alalu jël ak alalu sàcc ngir seeni noon yépp.” 2 Buur Ya 21:10–14.
The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.
“Rëdd” gu meru Yàlla, mooy “juróom-ñaari yoon” yi Musaa wax, ñu njëkk a tàllal ko ci kaw nguur gu bëj-gànnaar ga (këru Axaab), te gannaaw ga ci kaw Yuda. Beneen baat bu ci Biibël bi ngir “juróom-ñaari yoon” yi, buy jóge ci Léwítiik ñeent-fukk ak juróom-benn, mooy baat bi “tasaaroo”.
Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.
Noonu maa dama dox ak yéen ci mer gu tar; te man, sama bopp, dinaa leen yar juróom-ñaari yoon ngir seeni bàkkaar. Te dangeen lekk yàpp-u seeni doom yu góor, te yàpp-u seeni doom yu jigéen ngeen di ko lekk. Te dinaa yàq seeni bërëb yu kawe yi, te dagg seeni nataal yi, te sànni seeni néew ci kaw néewi seeni xërëñ yi; te sama ruu dina leen sib. Te dinaa def seeni dëkk neex-tuul ba ñu gental, te indi seeni bérab yu sell yi ci tasaaroo; te duma xet xet wu neexu seeni cuuraay yi. Te dinaa yóbbu réew mi ca tasaaroo; te seeni noon yi fay dëkk dinañu waaru ci moom. Te dinaa leen tasaar ci biir xeeti ñi, te génne sabar ci seen ginnaaw; te seen réew dina nekk tasaaroo, te seeni dëkk dinañu gental. Noonu réew mi dina am ay sabbaatam, lu tollook ba mu nekk tasaaroo, ba ngeen nekk ci réewu seeni noon; waaw, booba réew mi dina noppalu te am ay sabbaatam. Fu mu tollu ci nekk tasaaroo dina noppalu; ndaxte noppalu woonul ci seeni sabbaat, ba ngeen ko dëkkéewoon. Lewiit 26:28–35.
The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.
Wesaare ci biir xeet yi mat na ci Daniel bi ñu ko yóbbee jaam ca Babilon, ba ñu jàppe Jehoiakim. Noonu, bi Daniel nekkee ca “suwu noon yi,” réew mi noppalu, te moo naan ay “sàbbatam.” Ñaareelu Téereb Chroniques xamal na nu ne diir boobu mooy juróom-ñaar-fukk at yi Yeremi waxoon, yi Daniel door a xam ci saraxu juróom-ñetteel bi.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Ñi mucc ñi mucc yi, buur bi yóbbu leen Babilon; foofa ñu doon surgaam ci moom ak ci ay doomam, ba ba nguurug Perse di nguur: ngir amal kàddug Boroom bi ci gémmiñu Yeremi, ba ker gi mottali ay sabbaatam; ndaxte diir ba mu nekk woon neen, dafay samay sabbaat, ngir mottali juróom-ñaar-fukk at. Léegi ci at mu njëkk ba Siris buurub Perse nguur, ngir kàddug Boroom bi mi ñu waxe woon ci gémmiñu Yeremi am mat, Boroom bi yëngu na xelu Siris buurub Perse nguur, ba mu def yégle ci béppam nguur, te bind ko it, naan: Nii la Siris buurub Perse nguur waxe, Boroom bi Yàlla asamaan jox na ma bépp nguuru suuf si; te sant na ma ma tabaxal ko kër ci Yerusalem, bi nekk ci Yuda. Kan moo nekk ci yéen, ci ñépp ñi bokk ci xeetam? Na Boroom Yàllaam nekk ak moom, te na dem yéeg. 2 Tariix ya 36:20–23.
The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.
Baatu “tasaaroo” mooy benn màndarga bu “juróom-ñaar-fukk ak ñaari yoon.” Àtteb Nebukadnesar bi mu “juróom-ñaar-fukk ak ñaari yoon” dundee ni rab, dafa melaloon àtteb Belsasar, ni ko baat yu kumpa yi ci miir mi teewale, “mene, mene, tekel upharsin.” Àtteb Belsasar dafa doon nañu ko teewale ci bind mi ci miir mi, bi tollook juroom-ñetti téeméer ak ñaar-fukk, moom sax mooy benn lim bu ni mel ak bés yi Nebukadnesar dundee ni rab, te it mooy benn lim bu at yi ñu teewale ak “juróom-ñaar-fukk ak ñaari yoon” yi ci Lewe gu ñaar-fukk ak juróom-benn.
The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.
Àtte Belshazzar, bi ñu misaale woon ak àtte Nebukadnesar, ñu ko tegtalee ci misaal ci “juróom-ñaar yoon”; te ñoom ñaar ñépp dañoo doon tegtal njëg “mbubbu Babilon,” mi di misaalu yéglebu ñaareelu malaaka bi. Njëg bi njëkk ci Babilon mooy ba ñu wàcce woon kërug Nimrod.
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.
Te suuf sépp benn làkk lañu doon wax, te seen kàddu itam benn la woon. Noonu, bi ñuy tukki jóge penku, ñu gis benn xareem ci réewu Sinaar; ñu dëkk fa. Ñu nekkante: «Kayleen, nanu def bana, lakk ko ba mu dëgër bu baax.» Bana moo nekkoon seen doj, te bitim moo nekkoon seen ciment. Ñu neeti: «Kayleen, nanu tabax sunu dëkk ak benn kër gu kawe, gu njobbaam di jot asamaan; te nanu def sunu tur, ngir bañ a tasaaroo ci kow suuf si bépp.» Waaye Boroom bi wàcc na ngir seet dëkk ba ak kër ga, gi doomi nit ñiy tabax. Noonu Boroom bi ne: «Xool-leen, nit ñi benn xeet lañu, te ñoom ñépp benn làkk lañuy wax; lii mooy li ñuy tàmbali def. Léegi dara du leen tere ci li ñu fas yéene a def. Kayleen, nanu wàcc, fexe fa jaxase seen làkk, ngir kenn bañ a déggante ak moroomam.» Noonu Boroom bi tasaaroo leen fa ba ci kow suuf si bépp; te ñu bàyyi tabax dëkk ba. Njàlbéen ga 11:1–8.
At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”
Ci atte baax na ci Babel, mooy atteb Nimrod, Boroom bi “tasare” ñi fippuwoon ak Nimrod ci kaw “kanamu suuf si yépp.” Nimrod ak ñi mu bokkoon xamoon nañu ne seen fippu dafa war a jur ñu tasare leen, ndaxte dañoo waxoon ne taxawaayu tabax kër gu kawe gi ak dëkk ba mooy ngir “defal sunu tur, ngir bañ nu tasare ci kanamu suuf si yépp.”
A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.
Ci wax jiitu, “tur” mooy màndarga jikko. Jikko ji Nimrood ak ñi ànd ak moom samp, seeni jëf a koy tegtal, ndaxte ci meññef yi ngeen di xam jikko ji. Meññefu ñàkk dégg-dëgg gu Nimrood, te kon it mooy màndargaal jikkoom, moo doon tabax kër gu kawe gi ak dëkk bi. “Kër gu kawe” mooy màndargaal kërceen, te “dëkk” mooy màndargaal réew. Turu ñi fippu Nimrood, mi di tegtal seeni jikko, mooy booleb kërceen ak réew, te loolu it dees na ko màndargaal ci noonu ni nataalu rab wi.
The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.
Wàll wi jëfandikoo ngir xam jëmbatug Babel bi, amna wax ju naan “na nu dem” baat yi dellu ñetti yoon. Ñetteelu bi mooy bi Yàlla indi àtteem ngir jaxase seen làkk te tas leen ci kaw suuf si. “Na nu dem” bu njëkk bi moo doon waajal ngir ñaareelu “na nu dem” bi, bi ñuy tabax seen dëkk ak seen kër gu kawe gi. Bi ñu matalee seen liggéey ci jaar-jaaru ñaareelu wax ju naan “na nu dem”, Yàlla wàcc na ngir gis ak seet seeni ñàkk dégg. Ñetteelu “na nu dem” mooy àtte, te ñaareelu “na nu dem” mooy nattu gu aju ci gis. “Na nu dem” bu njëkk bi dafa tegu ci seen njëkk a lajj, te ci waxu yonent bi, ñetti yoon yi ñuy wax “na nu dem” dañuy wone jéego nattu gu ñetti jéego yu xibaar bu baax bu sax ba fàww. Am na lu ëpp ci seedeel bi ci mbirum ñàkk déggug Nimrod ak mbugalam, waaye li nuy reeral rekk mooy ne bi Babilon (Babel) daanoon ci njëkk yoon, misaalu “juróom-ñaari yoon”, ni ko “tasaaroo” bi di tegtal, feeñ na. Àtteb Nimrod dafa tegtaloon ci tasaaroo; bu Nebukadnesar, ci “juróom-ñaari yoon”; te bu Belshazzar, ci “ñaari junni juróomi téeméer ak ñaar-fukk”.
The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.
Màndargay Alfa ak Omega miy xamale ne rëddoo yégleb yébb ci ay saar ñent ak juróom, mooy yégleb taw wu mujj wi ci ñaareelu malaaka ak Yuuxu Diggante Guddi. Rëddoo gi tàmbalee ak réerug Babilon, bi Nebukadnesar di ko tegtal, di wone atum 1798, mooy fan waxtu wi Babilon gu xel (papasi bi) daan na bés bu njëkk. Gannaaw loolu, ci mujjug rëddoo gi, Babilonu Belshasar dafa daanu, te loolu mooy màndargay tàmbalig daan gu yokkuteek di dem ba ci mujj gu Babilon gu xel (papasi bi itam), bi tàmbalee ci jafe-jafeb yoonu Dibéeri. Am na ñaari seede yu dëggal daanug Babilon ci tàmbalig rëddoo gi, te amaat na ñaari seede ci mujj gi. Xel mu yégleb di nangu màndargay Mag Moo Gëna Njëkk ak Moo Gëna Mujj, fekk muy gis mbirum daanug Babilon ni ñeenti seede a koy seedeel ci rëddoo gi ay saar Daniel ñent ak juróom di tegtal.
In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.
Ci diggante ak ci antitype bi ci diggante Nebukadnesar ak Belshazzar, buñu ko méngale ak fan yu mujj yi, dañuy gis rab wu suuf si ci xaalisam gu mel ni xar, te Nebukadnesar moo koy tegtal; ba noppi, bu mu waxe ni nago, dañuy gis Belshazzar. Dañuy gis itam ci digganteb yoon wax ju Yàlla waxoon, ne bëñg horn bu Republican, bi Dastuuru États-Unis di ko jiite, Nebukadnesar moo koy tegtal, te daanelu Dastuur bi Belshazzar moo koy tegtal. Dinañu gis itam Nebukadnesar ni janq bu xam-xam, te Belshazzar ni janq bu ñàkk xel.
We will continue our consideration of Daniel chapters four and five in the next article.
Dina yokk sunu gëstu ci sunu seet bu njëkk ci Daniel ay saar ñent ak juróom ci bind bi ci topp.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.
“Belsaasar jox na ay yoon yu bare ci xam ak ci def coobare Yàlla. Mu gisoon ne ñu dindi ay maamam Nebukadnesar ci biir mbokk mi. Mu gisoon ne xel mi buur bu réy, bu réyooji, daan ci réyoo, Ki ko koon jox na ko ko dindi. Mu gisoon ne ñu dàq buur bi ci nguuram, ba tax mu bokk ak rab yi ci tool yi. Waaye mbëggeel Belsaasar ci bég ak ci màggal boppam far na njàngale yi waroon na fàttewul mukk; te def na bàkkaar yu mel ni yi indi atte yu tar ci kaw Nebukadnesar. Mu yàq na yoon yu ñu ko joxoon ci yiw, te bàyyi jëfandikoo yoon yi nekkoon ci loxoom ngir xam dëgg. ‘Lan laa wara def ngir ma mucc?’ laaj la woon buur bu mag waaye dof bi, te mu romb ko ak xol bu sedd.”
“This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.
“Lii mooy xeex bu metti bi ci ndaw ñi tey yu bañ a wóorlu te di def lu ñu bëgg. Loxo Yàlla dina yeewu bàkkaarkat bi ni mu ko defee Belsassar, waaye ci ñu bare, dina yagg ba ñu mënatul tuub.”
“The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.
“Buuru Babilon amoon na alal ak tedd, te ci ay ngëmu boppam ak ngërëmam mu yékkati woon boppam ci kaw Yàlla asamaan ak suuf. Mu wéeru woon ci dooleem bopp, te xalaatu woon ne kenn du ñeme ne ko: “Lu tax ngay def lii?” Waaye bi loxo gu kumpa jëmmalee ay araf ci miir kër guur gi, Belshazzar daldi tiit ba noppi ne. Ci benn saa, ñu dindi ko bépp dooleem, te suufeel ko ni xale. Mu xam ne mungi ci yërmande benn Ki gën a mag Belshazzar. Mu doon ree reyi mbir yu sell yi. Léegi xelam daldi xëy. Mu xam ne amoon na ndamlu xam te def coobare Yàlla. Jaar-jaaru maamam feeñu ko ci kanamam bu leer lool ni mbind mi ci miir ma.” Bible Echo, April 25, 1898.