Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
Nebukadnesar moo ngi tegtalu tàmbali Awaatism, tàmbali États-Unis yi, tàmbali bënëbën Protestan bi ak tàmbali bënëbën Républicain bi. Belshazzar moo ngi tegtalu mujju mboolem yoon yooyu lépp.
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
Nebukadnesar dafay tarixu yëgle bu njëkk ak ñaareelu malaaka yi tàmbali ci atum 1798 ba agsi ci 1844, ak doxalin àtteb seetlu Yàlla. Seedeem dafa mengook Daniel saar bi jëkk. Belsasaar dafay wone tarixu yëgle bu ñetteelu malaaka bi tàmbali ci 1989 ba agsi ci yoonu Dimaas, ak doxalin àtteb jëfandikukat Yàlla. Seedeem dafa mengook Daniel saar yi jëkk ba ñetteel.
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
Nebukadneccar mooñ na mujjug “juróom-ñaari yoon yi” yi dikkoon ci kaw nguur gu bëj-gànnaar gu Israyil ci atum 1798, ba lañ ko delloo nguuram gannaaw bi mu dundee ak xol wu mala. Seedeem dafay wéy ba ca ubite àtte bu xool-xool bi ci mujju “juróom-ñaari yoon yi” yi dikkoon ci kaw nguur gu bëj-saalum gu Yuda ci atum 1844. Ci seedeem, baat bi “waxtu” dafay tegtal yégle àtte ba waxtu bi, moom yonnenta bu njëkk bi, te gannaaw loolu itam dafay tegtal ñëwug yégle boobu. “Waxtu” wi ci seedeem mooñ a màndargaal ñoom-ñar ñépp, 1798 ak 1844, te ñoom ñaar ñépp di wone jeexital mer mu njëkk mi ak mer mu mujj mi, ci seen tërël.
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
Muju Belshazzar màndargaal ak bind gu xamle bu yàggul, mi mel ni ñeent-fukk ak juróom-benn téeméer ak ñaar-fukk. “Juróom-ñaari waxtu yi,” su fekkee ne dañu leen teewal ci melu “waxtu,” walla “wesaare,” walla “ñeent-fukk ak juróom-benn téeméer ak ñaar-fukk,” dañuy màndarga àtte. Àtte Nimrod mooy woon “wesaare,” àtte Nebuchadnezzar mooy woon “juróom-ñaari waxtu,” te bu Belshazzar mooy woon ñeent-fukk ak juróom-benn téeméer ak ñaar-fukk. Ba Nebuchadnezzar di àtte ñetti góor ñi, mu def ba furnaas bi tàng “juróom-ñaari yoon” gën a tàng li mu daan nekk.
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
Àttebii “juróom-ñaari yoon” mi dañu ko màndargaal ci ñëw gi njëkk a yónnent bi ak ci ñëw gi ñetteel a yónnent bi. Jeexital Adventisme Millerite bi ci atum 1863 tambalee na ak bañ bi ñu bañee jàngale “juróom-ñaari yoon” bi, te téeméeri at ak ñaar-fukk ak juróom-benn at gannaaw, maanaam ci 1989, “waxtu jeex bi” jot na ci jaar-jaaru malaaka bu ñetteel bi. Téeméeri at ak ñaar-fukk ak juróom-benn mooy màndarga “juróom-ñaari yoon”; kon nag jeexital xareb malaaka bu njëkk bi ci 1863 ba ag tàmbali xareb malaaka bu ñetteel bi ci 1989, dañu leen boole ak “juróom-ñaari yoon” jaarale ko ci téeméeri at ak ñaar-fukk ak juróom-benn bu màndarga.
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
Waaye seede bu Belsasar daanu ci Daniel saar wu juróom-ñaareel day jàngale ne kenn mënu gis àtteb “juróom-ñaari yoon yi”, doonte sax bind nañu ko ci “miir” mi. Ci bëj-gàddu Réewum-Réewkat bi, àtte bi bind nañu ko ci “miiru xaajale ngëm ak nguur” bu Thomas Jefferson, mi ñu dindi ci Daniel saar wu juróom-ñaareel. Waaye ci bëj-gàddu Protestàŋ bu dëgg bi, àtte bi bind nañu ko ci ñaari xàrt yu sell yi ñu wékk ci “miir” mi ngir ñi koy jàng daw. Waaye ci gumba gu Laodise, baat yi nekk ñu dul man a xàmmi. Ci ñaari mbir yépp, baat yi àtte yi di tektal ne ñoom ñaar, Protestàŋ bu dëgg bi ak bëj-gàddu Réewum-Réewkat bi, ñu leen natt ci saaku yi, te gise ne ñu yàqu nañu. Nettali Belsasar am na bataaxal bu jëm ci bëj-gàddu Réewum-Réewkat bi, miy tektal xeeti àddina si.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
“Ci biir Nebukadnessar ak Belshazzar, Yàlla di wax ak xeeti jamono jii.” Signs of the Times, July 20, 1891.
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
Nettalib Belshazzar am itam it ndey yégle yeneen waxin it ci boppam ngir ñaariw bu Protestan bi, buy tegtal nit ñi ci àddina si.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
“Ci jaar-jaaru Nebukadnesar ak Belshassar, Yàlla di wax ak nit ñi tey jii.” Bible Echo, 17 septembre 1894.
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
Bàkkaaru Belshassar mo mel ni bàkkaaru ñaari geen yi ci rabu suuf bi. Bàkkaaru kenn ci ñaari geen yooyu nekk na ci seen bañ a jëfandikoo dëgg yu leen samp, fekk xam nañu dëgg yooyu bu baax. Geenu Répiblikaan bi dafa war a tontu ci leerug Konstitisiyoŋ bi, ak taariixu njàlbéen ga, ba ñu sosée kéyitu Yàlla boobu; waaye gannaaw loolu dañu koy bàyyi ndànk-ndànk. Bu réew mi waxee ni njaay, miir gu mel ni misaalu teqale gi nekk diggante njël ak réew dinañu ko dindi. Ci geenu Protestaaŋ bu dëgg bi, leer ga jóge ci taariixu yégleb malaaka bi jëkk ak ñaareel bi, ba ñu sampoon fondamaŋ yi, dañu ko bàyyi ndànk-ndànk, te dinañu koy gën a bàyyi ba mu dem, ba keraata “miir”u yoonu Yàlla itam, ci mujj, dees na ko bañ.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Yonent bi fii di mel ni, ci jamono ju nit ñi bari dëddug dëgg ak njub, ñu ngi seet a delloo yoon yi di fondemaŋu nguuru Yàlla. Ñoom ay yu tabaxaat xàqu bi ñu def ci yoonu Yàlla lañu—miir mi Mu wërale ay tànneefam ngir seen aar, te sàmm ndigali njub, dëgg, ak sellal gi nekk ci yoon yooyu war na nekk seen saxalaar bu dul jeex.”
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
“Ci wax yu leer te amul benn njàmbat ci maanaam la yonent bi wone liggéey bu mat sëkk bu nit ñi des yii, ñiy tabax miir mi, war a def. ‘Bu fekkee dangay delli sa tànk jële ko ci bésu Noflaay bi, baña def sa bànneex ci sama bés bu sell ba; te nga wax ne bésu Noflaay bi mbégte la, moom bés bu sell bu Aji Sax ji, te am na teraanga; te nga màggal Ko, te doo topp yoonam sa bopp, mbaa nga seet sa bànneex, mbaa nga wax sa wax yu sa bopp: kon dinga bég ci Boroom bi; te dinaa la yéeg ci kaw yu kawe yi ci suuf si, te dinaa la dundale ak cérug Yàqooba, sa baay; ndax gémmiñu Boroom bi moo ko wax.’ Esayi 58:13, 14.” Prophets and Kings, 677, 678.
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
Yoonu Bibël bi malaaka yi wone William Miller, mooy yoon yu Yàlla tëral ci waxi yonent; te wuuteek Israyil gu jëkk ga, Israyil gu jamono ji waroon nekk kiñaan yi ndigali Fukk yi rekkul, waaye itam yi waxi yonent yi.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
«Yàlla woo na mbooloom jaam yi ci jamono jii, ni Mu woowe woon Israa’ilu yàgg ya, ngir taxaw ni leer ci suuf si. Jaarale ko ci saafara bu mag bu dëgg gi, di yégleb malaaka bu njëkk bi, bu ñaareel bi ak bu ñetteel bi, Mu tàggale leen ak kër-yàlla yi ak ak àddina, ngir indi leen ci jege bu sell ci moom. Def na leen ay kuuytaal yoonam, te jébbal na leen dëgg yu mag yi ci kàddug yonent yi ngir jamono jii. Ni kàddu yu sell ya Mu dénk woon Israa’ilu yàgg ya, noonu itam yii dénkukaay bu sell la yu war a jottali àddina si. Ñetti malaakay Peeñug Yàlla 14 dañuy teewal nit ñi nangu leeru yégleb Yàlla yi te génn ni ay ndawam ngir jolli artu bi ci guddi ak bëccëg suuf si bépp. Almasi nee na toppkatam yi: “Yéen ngeen di leeru àddina.” Ca bépp bakkan bu nangu Yeesu, bantub Kalber wax na ne: “Xool-leen njariñu bakkan bi: ‘Demleen ci àddina sépp, yégle xebaar bu baax bi ci mbind mépp.’” Dara warul a maye ngir tere liggéey bii. Moo di liggéey bi gën a am solo ci jamono jii; war na yaawe ba tollu ak baaxug dund gu dul jeex. Mbëggeel mi Yeesu wone woon ci bakkanu nit ñi ci sarax bi Mu joxe ngir seen njot, mooy yëngu toppkatam yépp.» Testimonies, volume 5, 455.
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
“Dëgg-dëgg yu mag ci kàddug yonent yi,” yi malaaka yi jottaliwoon, te ñu tabbax ko ci liggéeyu William Miller, ñoo di “ndep bu sell bu war a jottaliku àddina si.” Yoonu Fukk i Sant yi, yoonu nature, yoonu wér-gu-yaram, ak yoonu njàngum yonent, Benn aatukat yu mag ji moo leen joxe; te bañ benn Sant mooy bañ leen ñépp. Bàyyi xel ci metodoloji bi ñu joxoon William Miller tàmbalee woon ab ñàkk dégg-dëgg buy yokkeku ndànk-ndànk, te ci mujj dina yóbbu Adventisme ba mu bañ Noflayu bésub juróom-ñaareel bi.
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
“Boroom bi daj ak ay nitam yu wax ne ñoom ay nitam lañu ci fan yii mujj yi. Ci daj boobu, góor ñi nekk ci ay bérab yu am yoon ak wàllu ndam dinañu jël yoonu bu juboo dara ak li Nehemiya doon def. Duñu yem ci bañ ak xeebal Bésub Noflaay bi seen bopp rekk, waaye dinañu jéem it a tere ñeneen, di ko suul ci suufu mbalitu cosaan ak ndono. Ci kër-yàlla yi ak ci ñu bari ñuy daje ci mbedd mi, ay yebkat dinañu dëgëral ci kanam nit ñi soxlaay bi nekk ci sàmm bés bu jëkk bu ayu-bés bi. Am na ay musiba ci géej ak ci suuf; te musiba yooyu dinañu yokkute, benn katastrof di topp benn bu nekk ci wet; te kuréel gu tuuti gi bokk ci ñi sàmm Bésub Noflaay bi ak xel mu sell, dinañu leen teeral ne ñoo tax merum Yàlla di dal àddina, ndax seen bañ a sàmm Dibéer.”
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Seexee bi diig, ngir mu man a jàpp àddina gépp nekk ay jaam. Mooy pexeem, ngir mu gaawal nit ñi ñu nangu ay njuumte. Mu ngi jël wàll bu am solo ci tasaaru bépp diine bu dul dëgg, te du taxaw ci dara ci ay jëfëm ngir mu sànni ay jàngale yu jubadi. Ci suufu mbubb mu mel ni cëru diine, nit ñi, ñi ruuham di jiite, sos nañu gise-gise yu gëna metti ngir seen moroomi nit, te yóbbu nañu ci seen kaw tànk yu yéeme lool. Seexee ak ay ndawam am nañu ba tey benn ruuh boobu sax; te jaar-jaari jamono yi weesu dina dellusi ci sunu fan yii.
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Am na ñi ngi tàmbali seen xel ak seen coobare ngir def lu bon; ci biir xol yu lëndëm yi lañu dogal ba noppi yan saay-saay yi ñuy def. Ñoom ñii daan nañu seen bopp. Dañu bañ yoonu njub gu mag gu Yàlla, te ci wuutam dañu taxawal ab pexe yu seen bopp; te bu ñuy méngoo ak pexe boobu, dañuy wax ne sell nañu. Boroom bi dina leen may ñu wone li nekk ci seen xol, te ñu jëfandikoo ruu master bi leen jiite. Dina leen bàyyi ñu won seen bañ yoonam ci seen doxalin ak ñi dëggal ay laajam. Dinañu leen yëngu ci benn ruu mu mel ni dof-dof bu diine bi xiifaloon mbooloo ma daajoon Kirist. Kërceen ak Réew dinañu booloo ci benn déggoo gu yàqu.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Kërceg tey jii jamono ji, topp na tànk yu Yawut yi dëgg dëggoon, ñi bàyyi ndigali Yàlla ngir seen cosaan yu bopp. Moom soppi na sàrt bi, dajale na kóllëre gu dul jeex gi, te léegi, ni ko nekkoon bu yàgg ba noppi, réy-réylu, bañ gëm ak ñàkk ngëm ñoo di njariñam. Nekkam gu dëgg gi wonees na ci baat yii jële ci woyu Musaa: ‘Ñu yàq nañu seen bopp, seeni sikket du sikketu doomam yi; xeet lañu gu wengoo te jubadi. Ndax noonu ngeen di fey boroom bi, yeen xeet yu sóobu te ñàkk xel? Ndax du mooy sa Baay bi la jënd? Ndax du mooy ki la bind te saxal la?’” Review and Herald, 18 Mars 1884.
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
Bëgggug dëgg ci dëgg gi bu jëkk ci biir Adventism am na ci waxtu yoonu Dibëer bi, ba Adventism di delloo jaar-jaari Israaël bu yàgg, ba “ñu yëngu ci noonu ak benn xel mu mel ni dofug diine mi yóbbuloon mbooloo ma daanu Kirist, kereek réew dinañu booloo ci benn jàmm ju yàqu.” Njàngat gu yokkug bàkkaar gu Adventism di def ñu ngi ko tektal ci Ezekiel saar juróom-ñett, ak ñeenti ñaawtéef yu di gën a yokku, yu ci wàllu yonent di màndargaale ñeenti maas yu Adventism, mi tàmbalee ci 1863. Ñaawtéef bu mujj bi mooy ba njiit yi Yerusalem sukkandiku jant bi.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Noonu ma dugg ma ca biir kër Aji Sax ji, te gis naa ne, ca bunt kër-u-màggu Aji Sax ji, diggante néegu jëwriñ ba ak sarxalukaay ba, am na lu tollu ci ñaar-fukk ak juróom-ñaar nit, seeni ginaaw jublu ca kër-u-màggu Aji Sax ji, te seen kanam jublu penku; ñu di màggal jant bi jublu ca penku. Noonu mu ne ma: “Ndax gis nga lii, yaw doomu nit ki? Ndax lu yomb la ci kërug Yuda ñuy def ay yëf yu bon, yu ñuy def fii? Ndaxte feesal nañu réew mi fitna, te dellu nañu ngir merloo ma; te gis, ñu ngi teg carax bi ci seen bakan.” Moo tax man it dinaa jëf ak seen diggante ci mer gu tar: sama bët du jéggal, te du ma yërëm; te bu ñu woowe ci samay nopp ak baat bu kowe, dootu ma déglu leen. Ezekiel 8:16–18.
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
Àtte bu am jamono ja jur àttebi feeñal nañu ko ci “waxtu” bu atem Belsaasar.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
Belsasar buur bi def lekk bu mag ngir junniy ay sangam, te naan biiñ ci kanamu junni ña. Belsasar, bi muy mos biiñ, santaññu ñu indil ko ndab yu wurus ak yu xaalis yi baayam Nebukadnesar jële woon ca kër Yàlla ga nekk Yerusalem, ngir buur bi ak ay njiitam, ak ay jabar, ak ay jigéenam yu ndaw, ñu naan ci. Noonu ñu indi ndab yu wurus yi ñu jële woon ca kër Yàlla ga nekk Yerusalem; te buur bi, ak ay njiitam, ak ay jabar, ak ay jigéenam yu ndaw, naan ci. Ñu naan biiñ, te màggal ay yàlla yu wurus, ak yu xaalis, yu xonq, yu weñ, yu bant, ak yu doj. Ca saa sa boppam, baaraami loxo nit feeñ, bind ci wetu kandaleer bi ci palaataru miir kër buur ba; te buur bi gis cérub loxo ga bind. Noonu xar-kanamam soppiku, te xelam jaxasoo ko, ba tax loxoy dëkkam yi loos, te ay óomam dàqante. Buur bi wax ca kaw ngir ñu dugal jëwriñkat yi, ak Kalde yi, ak seetaankat yi. Te buur bi wax, ne boroom xam-xam yi ca Babilon: Képp ku man a jàng mbind mi, te wax ma tekkam, dees na ko sol mbubb mu xonq, te takkal ko jàll bu wurus ci baatam, te mooy nekk ñetteelu kilif ci nguur gi. Noonu bépp boroom xam-xamam buur bi dugg; waaye mënuñu woon a jàng mbind mi, mbaa ñu xamal buur bi tekkam. Noonu buur Belsasar tiit lool, te xar-kanamam soppiku ci moom, te ay sangam jaaxle. Daniel 5:1–9.
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
Ci “waxtu boobu” bi atte Belshatsar aksi, Sadrak, Mesak ak Abednego dañu leen ca furnaaso bi ñu taal ba mu gëna tang “juróom-ñaar yoon” ngir mu wees li mu daan doon ca njàlbéen ga.
Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.
Léegi nag ngeen a ngi waajal, bu ngeen déggee baatub kakatar, waañ, ar, saakbut, psaltery ak dulcimer, ak xeeti mbëpp mu nekk ci muzik, ngeen sujjóot di jaamu nataal bi ma def; baax na. Waaye bu ngeen ko jaamuwul, ci sa waxtu woowu dees na leen sànni ci biir furno buy lakk te safara mel ni ngelaw; te kan moo di Yàlla jiy musal leen ci samay loxo? Shadraak, Meshaak ak Abednego tontu ne buur bi: Yow Nebukadnesar, amunu lu nu war a la tontu ci mbir mii. Su fekkee ne loolu la, sunu Yàlla, mi nu di jaamu, man naa nu musal ci furno buy lakk te safara, te dina nu musal it ci sa loxo, yow buur. Waaye su ko deful sax, na la xam, yow buur, ne dunu jaamu say yàlla, te dunu sujjóot di jaamu nataalu wurus bi nga taxawal. Noonu Nebukadnesar fees dell ak mer, te melow kanamam soppeeku ci kaw Shadraak, Meshaak ak Abednego; moo tax mu wax, santaane ne ñu tàngal furno ba juróom-ñaari yoon gën a tàng ni ñu ko daan tàngal. Daniel 3:15–19.
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
“Waxtu” àtte baat bi ngir Belshazzar mooy benn “waxtu” àtte baat bi ngir Shadrach, Meshach ak Abednego, te ci ñaari xàll yi yépp “juróom-ñaari yoon” dañu ko wone ni muy misaal bu àtte boobu. Ñetti góor ñi ñuy wax ne ñooy ñaari seede yi di yéeg ak niir yi jëm asamaan, muy saxal wi ci “waxtu” buy yëngu-yëngu suuf bu mag bi ca Bëgg-Bësu-Dibéer ba, te Belshazzar dafay tegtal àtte bu yàqute réew mi ñuy indi ci kaw rab wu suuf wi ci benn “waxtu” boobu.
We will continue our study of Belshazzar’s judgment in the next article.
Dinañu yokk sunu njàng mi ci mbirum àtte Biilsasaar ci article bii di ñëw.
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
«Sama xel dafa metti na ci yëngu xel ndax jëfandikoo ngëm gu suufe ci sunu nit ñi. Te bu ma xalaatee mbind mi ñu yégle woon Kapernaum, dama xalaat ne naqar ga gën a metti dina dikk ci kaw ñi xam dëgg te dootuñu dox ci dëgg, waaye ñu dox ci safara yi seen bopp taal. Ci guddi yi, maa ngi wax ak nit ñi ak anam gu wóor te tar, di leen ñaan ñu laaj seen bopp ak seen xel mu ëpp dëgg: Lan laay doon? Ndax Kiristaan laa, walla déedéet? Ndax sama xol yeesal na? Ndax yiwug soppi gu Yàlla bindaat na sama jikko? Ndax tuub naa sama bàkkaar yi? Ndax waxees na leen? Ndax baal nañu leen? Ndax benn laa ak Kirist, ni mu bokk ak Baay bi? Ndax dama bañ li ma bëggoon jëm kanam? Ndax léegi dama bëgg li ma bañoon? Ndax dama jàpp yépp ne alag lañu, ngir ndam li gën ci xam-xamu Kirist Yeesu? Ndax dama feel ne man mooy alalu jëndees bi Yeesu Kirist, te saa bu nekk war naa sellal sama bopp ngir ay liggéeyam?»
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“Nu ngi taxaw ci buntu mbir yu mag te ñu tedd. Suuf sépp dina fees ak leeru ndamu Boroom bi, ni ndox yi di muur yooni xóot gu réy gi. Yonent yiy wax dañuy mat, te jamono yu tar ñëw nañu ci sunu kanam. Xuloo yu yàggoon a mel ni ñu noppeeku, dees na leen dekkalati, te xuloo yu bees dinañu jur; lu bees ak lu yàgg dinañu jaxasoo, te loolu dina am léegi ci lu gaaw. Malaaka yi dañuy téye ñeenti ngelaw yi ngir ñu bañ a wol, ba keroog liggéey bi ñu tëral ngir artu àddina si mat; waaye ngelaw gu tar gi dafa dajaleeku, niir yi fees nañu, waajaloo ngir rot ci kaw àddina si, te ci ñoom ñu bare dina mel ni sàcc bu ñëw ci guddi.”
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
“Ñu bari ree te bañ a gëm ba nu leen waxee ko, juróom-ñaar fukk ak ñett-fukk at yu weesu ba tey, ne Dibéeri bi dees na ko dor ci kaw àddina bépp, te dees na def yoon ngir gaññel a sàmm ko, ba jàpp xel mi ci yoon. Nun gis nanu ne muy am. Lépp lu Yàlla wax ci mbirum ëllëg dina am te wér; benn dara du réer ci lépp lu mu wax. Protestantisme léegi dafay yëngal loxoam weesu xoot bi ngir lakk ak loxoy papasi, te benn booloo buy ànd ngir trampli ba far Sàbbaatub ñenteel santaane bi, dañuy ko samp; te nit ku bàkkaar ki, mi, ci yoonu sàrtu Seytaane, sosoon sabbaat bu dëggadi, doom-u papasi bii, dees na ko yékkati ngir mu jël bérab Yàlla.
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
«Man naa ngi may feeñ ni asamaan mépp di seetaan ni mbir yi di ubbi te di sax. Benn jafe-jafe ju mag war naa feeñ ci xeex bu mag te yàgg bi nekk ci nguurug Yàlla ci suuf. Lu mag te taxawal war naa am, te loolu dafa war a am bu gaaw. Su amee benn yéex, dundinu Yàlla ak gàngunaam dinañu nekk ci xaalisug sikk. Arsenalu asamaan ubbeeku na; bépp àdduna Yàlla ak ay jumtukaayam jëkk nañu ba noppi. Benn baat rekk la njubtey wax, te dina am ci kaw suuf ay feeñu-feeñ yu ragal ci merum Yàlla. Dina am baat yu réy, ak dënni, ak melax, ak yengu-yengu suuf, ak alag gu àdduna sépp. Bépp yëngu-yëngu ci àddunabu asamaan dafa ngir waajal àddina ngir jafe-jafe ju mag ji.»
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
«Mënaat gu metti mooy a nangu bépp ëmbu suuf; te ni nun nekk xeet wu am woon leer gu mag ak xam-xam wu yéeme, ñu bare ci ñoom dañu leen melal ak juróomi janq yu nelaw, ak seen làmp yi, waaye amuñu diw ci seen ndab yi; sedd, ñàkk xel, ak ngëm gu néew, di wéy. Bi dund gu bees di law ci biir, di génne ci suuf si, di gaaw a téye bu baax mboolem jumtukaayi Seytaane, ngir waajal jàmm bu mujj bi ak xare ba mag ba, noonu itam leer gu bees ak dund gu bees ak kàttan gu bees a ngi wàcc jógé ca kaw, di nangu askanu Yàlla yi nekkuwul dee, ni ñu bare tey nekk dee ci tooñ ak bàkkaar. Nit ñi dinañu gis léegi li nar a gaaw a dal ci sunu kaw, jaarale ko ci li ñu ngi gis di xew ci sunu kanam, duñu wéeruwati ci sosayi nit, te dinañu yég ne War nañu a nangu Xel mu Sell mi, teeru ko, joxe ko ci kanamu nit ñi, ngir ñu man a xeex ngir ndamu Yàlla, te liggéey fépp ci yoon yu gàtt yi ak yoon yu yaatu yi ci dund, ngir muccal ruuhi seen moroomi nit. Doj wi kenn manul yëngal, te wóor te sax, mooy Doju Jamono yi. Ñi tabax ci Doj woowu rekk a wóor.»
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
“Ñi ñuy xel ci yaram tey, doonte artu yi Yàlla joxe ci kàdduam ak jaarale ko ci seede yi ngir Xelam, duñu bennoon mukk ak njaboot gu sell gu ñi jot njot. Ñoom nit ñu topp bëgg-bëggu yaram lañu, suufeel nañu ci seeni xalaat, te ñu bon ci gis-gisu Yàlla. Mukk lañu sellalewul jaarale ko ci dëgg gi. Duñu bokk ci ñi bokk ci melokaanu Yàlla, te mukk dañu daanul bopp ak àddina ak ay bëgg-bëggam ak seeni nafsu yaram. Nit ñii am nañu ci sunuy jaangale yi yépp, te ndax loolu, mbooloo yi néew nañu doole, wopp nañu, te jege nañu dee. Fàww kenn bañ a yégle seede gu soppikuwul tey; waaye war nañu yégle seede gu wér, gu fés, di yedd bépp sobe, te di kaweel Yeesu. Nun, ni ab xeet, war nañu nekk ci taxawaayu séentu, di liggéey, di xaar, di wottu, di ñaan.”
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
“Bii yaakaar bu barkeel bii ci ñaareel dikkug Kirist war nañu koo jébbal nit ñi ci yoon wu bari, ak ay dëggam yu tar yi; xaar dikkug sunu Boroom Yeesu bu jub ci lu gaaw, ngir mu ñëw ci ndamam, dina yóbbu nit ci gis mbir yi ci suuf ni neen lañu te du dara. Màggalug àddina walla màgg-màggu teraanga wu nekk ci àddina amul njariñ, ndaxte gëmkat dëgg gi dund na kaw àddina; tànkam yaa ngi jëm asamaan. Ab tukkiikat la te ab doxandéem. Réewam nekk na kaw. Moo ngi dajale leeru jantub njubtegu Kirist ci biiram, ngir mu man a nekk leer gu tàkk te di feeñ ci lëndëmu yoonu xel mi muur àddina. Ana ngëm gu dëgër, ana yaakaar wu dund, ana mbëggeel gu tàng, ana farlu gu sell te ñu jébbal Yàlla, ak ni mu wér a wone wuute gu mat sëkk ci moom ak àddina! ‘Kon nag xoolleen te ñaan saa su ne, ngir ñu man a jàppe ne yéenaa yayoo rëcc mboolem mbir yii di ñëw, te taxaw kanam Doom-aadama ji.’ ‘Kon nag xoolleen, ndaxte xamuleen ban waxtu la seen Boroom di ñëwe.’ ‘Moo tax nag yéen itam tabaxleen seen bopp, ndaxte ci waxtu woo xalaatul, Doom-aadama ji dina ñëw.’ “Xoolleen, maa ngi ñëw ni sàcc. Barkeel na kiy xool te sàmm ay yéreem.”’ Pamphlets, 38–40.