Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
Ndablu Belshazzar moo xamle “waxtu” yoonu Dibeer bi, waaye mu teg doole gi ci kaw atteb bëñu réew mi. Nataalu wurus wa Nebukadnetsar ci Daniel sarax su ñetteel, moo teg benn jaar-jaar boobu itam ci ngirëm nit ñi Yàlla takkaloo, ñoom ñi ñu yékkati gannaaw loolu muy sañ-sañu màndarga. Daniel sarax su juróom-benn, moo wax ci benn rëdd boobu itam, waaye mu jëm ci wàllu taxawaayu bëñu Protestan bi. Belshazzar dafay tegtal “réew mi,” te woo na junniy ay “sangam.”
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 plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
Buur Belshassar defar reer lu mag ñaar-fukki téeméeri boroomam, te naan biiñ ña ca kanam. Belshassar, bi mu mosalee biiñ ba, santaane ñu indi ndab yu wurus ak yu xaalis yi baayam Nebukadnesar jële woon ca kër Yàlla ga nekk Yerusalem, ngir buur bi ak ay kilifam, ay jabaram, ak ay séytaanam, naan ci. Noonu ñu indi ndab yu wurus yi jële woon ca kër Yàlla ga nekk Yerusalem; te buur bi, ak ay kilifam, ay jabaram, ak ay séytaanam, naan ci. Ñu naan biiñ, di màggal yàllay wurus, ak xaalis, ak xànjar, ak weñ, ak bant, ak doj. Ca saa si sax baaraamu loxo nit feeñ, di bind jublu ci wetu lamp bi, ci mbind mi nekk ci tata kër buur ba; te buur bi gis cër baaraam bi doon bind. Daniel 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
Lamb “fukk” mooy melokaan, te téeméeri ak junni ñoo ngi rekk yokk réyug benn misaal boobu. Ci sarax 6, téeméeri ak ñaar-fukk ñoo ngi doxal yoon wu nax, te téeméeri ak ñaar-fukk mooy misaalu saraxalekat yi. Boo xoolée “rëdd ci kaw rëdd,” reeru Belshazzar dafay wone àtteb nguur gu yàqu, ak àtteb kërgëmmiñ gu yàqu. Belshazzar dafa màndi woon ca biiñu Babilon, te gannaaw loolu mu dogal neexal yàllaadi yëf yu sell yi nekk ci kër Yàlla ga nekk Yerusalem.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
Yonent bi nee: “Gis naa beneen malaaka wàccé asamaan, yor kàttan gu réy; te ndox mi leer ak ndamam. Mu wax ak baat bu dëgër, ne: Babilon bu mag bi daanu na, daanu na, te mu nekk kërug rab yi” (Révélation 18:1, 2). Lii mooy benn bopp kàddug ndiggël gi malaaka bu ñaareel bi jébbaloon. Babilon daanu na, “ndaxte moo tax xeeti àddina yépp naan biiñu meram jigéenu njaaloom” (Révélation 14:8). Lan mooy biiñ boobu?—Ay njàngalem yu dul dëgg. Jox na àddina gi bésub noppalu bu dul dëgg, wu taxaw ci bérab Sabat bi digle bu ñeenteel bi sant, te delloo na fen boobu Seytaane jëkk a wax Hawaa ca Eden—ne bakkan am na duggu gu bindul àddina. Njuumte yu bari, yu bokk ci benn xeet, moo leen siiwal fu nekk, “di jàngale digley nit ñi muy njàngale yu ñu teg ni njàngale yu Yàlla” (Màccë 15:9).” Selected Messages, téere 2, 118.
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Biiñ bi Belshazzar doon naan mooy ndoorte ju dul Yàlla te ñu tudde sabbat bu paapale bi, ndaxte reer gi dafa tegu woon waxtu gu waxoon ci Yonent yi, mooy “waxtu” bu yoonu Dibeer bi. Yomb yi dëkkalukaayu sell ba mu indi woon ca néegu reer ga, dañoo doon tegtal waxuma rekk ñaawteef ci Yàlla, waaye itam yomb yu sell yi dañoo tegtal nit ñi Yàlla, ndaxte li dëgg-dëgg am ci mbind mi dafa tegu li ruu la, te nit ñi ay yomb lañu.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Waaye ndax moomu dalu Yàlla dafa taxaw bu wér, yor màndarga bii: Boroom bi xam na ñi bokk ci moom. Te itam: Na ku tudd turu Kirist dëddu lu bon. Waaye ci kër gu mag amul ay ndab yu wurus ak yu xaalis rekk, waaye am na itam yu bant ak yu suuf; ay ndab yuñu jagleel teral, ak yeneen yuñu jagleel toroxal. Kon nag, bu nit ki settee boppam ba soree ak yooyu, dina nekk ndab bu ñu jagleel teral, sella, te yelloow ngir jëfandikook Boroom kër gi, waajal ngir bépp jëf ju baax. 2 Timote 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
Ci biir yàq nit Yàlla yi jaarale ko ci di leen gaññloo jaamu-bésu-Dibéer buñu leen farata, bindu gu tàng gi dafa xamle àtteb rey ci kaw Belshassar.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster 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 show 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. Daniel 5:5–7.
Ci waxtu la, baara yu melni loxo nit génn, bind ci wetug lamp bi, ci kaw peñu mi ci miirub kërug buur bi; te buur bi gis xaajub loxo ga doon bind. Noonu kanamam buur ba soppeeku, te xalaatam jaxasoo ko, ba tax teqeer yi ci ndiggam yàqu, te bëram yi doorante. Buur bi wax ci kàddu gu kawe ngir ñu indi jibarakat yi, Kalde yi, ak rombkat yi. Te buur bi wax, ne xam-xamkat yi répp ci Babilon: ku mana jàng bind gi, te xamal ma ay tekkiinam, dees na ko sol mbubb mu xonq te takkal ko gànjanu wurus ci baatam, te dina nekk ñetteelu kilifag nguur gi. Daniel 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
Ci jamonooy ci mbind mi, dees na ko xam ne baay Belshazzar dafa woon bàyyi nguurug politig bi ci ay loxo Belshazzar, te moo tax li gën a mag la doomam man a joxe ngir tekki bind mi mooy taxawaayu ñetteelu buur. Bu jëmale ci yoonu Dibéer bi ci États-Unis, njiitu politig yi dinañu nekk ci taxawaayu toppatoo ci kanam njiitu diine yi, ñiy liggéey ngir dugal beneen melow jaamu. Nataalu rab wi dafay tegtal booloo gi doxante entre kerk ak réew, ak kerk gi moo yor kilifteef gi ci jokkoo gi, te ci yoonu Dibéer bi Belshazzar mooy buur bu politig, noonu mu mel ni réew mi, waaye dafa nekkoon ñaareelu kilif ci suufu sañ-sañu diine bu baayam. Li gën a mag la manoon a joxe Daniel mooy ne mu nekk ñetteelu kilif.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
«Bi njëg mbooloom gëm gi njëkk bi dafa yàqu ba muy dëddoo ak yombtéem xebaar bu baax bi te nangu aaday ak cosaan yu bokk ci ñi dul Yàlla, mu sànni Xelum Yàlla ak dooleem; te ngir man a noot xel ak yéene nit ñi, mu wut ndimbal ci kàttanu nguur gu àddina. Li nekk ci séen jeexital mooy papaas bi, di mbooloom gëm gu yor kàttanu nguur gi te di ko jëfandikoo ngir yokk ay mébétam boppam, rawatina ngir mbugal “kàttanug dëggadi.” Ngir États-Unis man a sos melokaanu rab wi, kàttanu diine bi war na noot nguur gu sivili gi ba tax sañ-sañu nguur gi itam mbooloom gëm gi di ko jëfandikoo ngir jot ci ay mébétam boppam....»
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
«Li ëpp yokkute dimanche bi ci wetu kërkati protestant yi, mooy yokkute jaamu njiitu Pap bi — mooy mala bi. Ñi xam bu baax laaj yi santum ñeenteel bi di joxe, te tànn di sàmm sabbat bu dëggul bi bàyyi bi dëgg bi, ñoo ngiy wonee sàkku ak màggal ci kàttan googu rekk gi ko santaane. Waaye ci jëf ju muy yokk ab warugar diine ak doole bu nguur gi, kërkayi boppam dinañu sos melokaanu mala bi; moo tax li ñuy yokkute dimanche bi ci États-Unis, dina doon yokkute jaamu mala bi ak ay melokaanam.» The Great Controversy, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
Ci biir la sàkku jikko di feeñ, te ndigël gu kumpa gii ñu bindoon ci miir mi indi na ab biir ci dundug Belshazzar te mu màndargaal jeexital nguuram; noonu it mu doon misaal bu jeexital nguuru rab wu suuf si. Belshazzar dee na guddig ga ngay, te loolu di wone yoonu Dibees bi, bu États-Unis daanuwee ni juróomeelu nguur gi ci waxi kàddu-yàlla yi ci yoonu Dibees bi, waaye États-Unis daldi yéeg ci saa si nekk buur bu gën a jiitu ci fukk yi buur. Fukk yi buur mooy juróom-ñaareelu nguur gi ci waxi kàddu-yàlla yi, te ñoom it daldi déggoo ci saa si jox seen juróom-ñaareelu nguur gi rab wa.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Ndax Yàlla def na ci seen xol ngir ñu matal coobareem, te bokk benn xalaat, di jébbal seen nguur rab ba, ba keraat ba kàdduy Yàlla mat. Peeñu 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Yëngu mujj yi mujj yi dañuy daw gaaw, te jëlloo bi nekk ci diggante buur gu juróom-benn ba ak gu juróom-ñaar, te gannaaw loolu ba ak gu juróom-ñett, dafay gaaw, ndaxte àddina bi nekk na ci jafe-jafe ju réy. Dàq bi ñuy dàq rab wu suuf wi moo waral Belshazzar mu ragal, te ni mu doon buur bu njëkk ci fukki buur yi, mooy firndeel ragal gi bépp buur ci suuf si di jàng ci dëjju États-Unis. Ci Peeñu gi, saaru fukki benn, “waxtu” wi bind mi feeñee ci miir mi, mooy “waxtu” bu yëngu-yëngu suuf gu mag ga. Foofa la ñu màndargaal ñetti nataali Islam, te mooy Islam moo tax buur yi ragal ci fan yu mujj ya.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
Ndaxte buur yi dajale woon nañu; ñoom ñépp ñoo jaare boole. Gisuñu ko, ba ñuy waaru; xel mu metti daldi leen jàpp, te ñu gaaw a daw. Foofu ragal jàpp leen, ak metit gu mel ni bu jigéen ju bëgg a jur. Yow nga damm gaal yu Tarsis ak ngelaw gu bawoo penku. Ni nu ko déggé woon, noonu it la nu ko gis ci dëkkub Boroom mbooloom xare yi, ci dëkkub sunu Yàlla: Yàlla dina ko taxawal ba fàww. Selah. Sabóor 48:4–8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
Boroom bi, walla buur yi, da ñoo dajale woon ca reeru Belshazzar ga, di naan biiñu Babilon te di jëfandikoo ak xool yëfi ndagalu bëgg-bopp yu sell yi ci kër Yàlla ga, ba ragal jàpp leen, ni ko ragalu Belshazzar melaloon bi bind gi feeñee ca miir ma. Ragalu Belshazzar mooy tàmbali ragal gu di yokku, giñ ko ci jigéen ju nekk ci metitu jur; te “waxtu” bi ci Peeñu xawar yi fukki benne leads na ca saar fukki ñaar, fañu màndarga mi di ko tegtal ci jigéen ju nar a jur. Njàngat metitu jur bu njëkk mooy bind gi ci miiru néeg bu reer ba. Ragal ga “ngelaw su penku” mooy ko waral, moom mi “di damm gaal yu Tarshish.”
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
Ci biir-u lekku Belshassar, “junni boroom yi” dañuy naan biiñu Babilon, bi tegu ne mooy dugalil Alxames. Ca waxtu woowu, orkestru Nebukadnesar tàmbali na xale mbëll yi, ndaxte Belshassar sant na ñu yóbbu ca biir jéego yi te woon ci këru sell ba. Jigéenu moykat bu Tir tàmbali na woy, te Israeel gu dëddoo ak Yàlla tàmbali na fecc wër nataalu wurus wu Nebukadnesar. Waaye mbëggeel moomu dafa am ku ko dogg, mooy “ngëlaw lu bëj-gànnaar,” bi di “ñetteelu musiba” bi di ñëw gaaw, te mooy itam “juróomeelu liit.” Bi Islaam doggee mbëggeel ma, “xeeti àddina yi mer nañu.” Mer nañu, ndaxte gaal yi Tarshish, tegu ne mooy misaalu tabaxu koom-koomu suuf si mépp, noyy nañu ca diggu géej ga.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.
Tarshish moo doon saay-saaykatam ndax bareb alal yu xeet wu nekk; ñu di jënd ak jàay ci sa kër gu yaatu ak xaalis, ak weñ, ak etañ, ak plomb. Jawan, Tubal ak Meshek, ñoom ñoo doon saay-saaykatam; ñu di jënd ak jàay ci sa pénc ak nit ñi ak jumtukaayi xànjaru xons. Waa kër Togarmah daan nañu jënd ak jàay ci sa kër gu yaatu ak fas, ak boroom fas, ak mburu-yoon. Nit ñi dëkk Dedan ñoo doon saay-saaykatam; bare i dunu àddina ñoo doon njayum sa loxo: ñu indil la, ni may, bakkani elefaŋ ak ebèn. Sëri moo doon saay-saaykatam ndax bareb mbir yi nga liggéey; ñu di jënd ak jàay ci sa kër gu yaatu ak emerod, ak xonq bu buur, ak rabu yu ñaw, ak linu bu set, ak koray, ak agat. Yuda ak suufu Israyil, ñoom it ñoo doon saay-saaykatam: ñu di jënd ak jàay ci sa pénc ak dugub Minnit, ak Pannag, ak lemm, ak diwlin, ak tàngaay. Damaas moo doon saay-saaykatam ndax bareb mbir yi nga liggéey, ndax bareb alal yépp; ak biiñu Helbon, ak gub gu weex. Dan itam ak Jawan, ci seen doxantu, ñu daan jënd ak jàay ci sa kër gu yaatu: weñ wu leer, ak kasiya, ak kalamus, ñoo nekkoon ci sa pénc. Dedan moo doon saay-saaykatam ci yére yu tedd ngir woto yi. Araabi ak gépp njiiti Kedar, ñoom ñoo daan liggéey ak yaw ci xarmi yi, ak béy yi, ak bëy-sàmm yi: ci yooyu lañu nekkoon saay-saaykatam. Saay-saaykat yi Seba ak Raama, ñoom ñoo doon saay-saaykatam; ñu di jënd ak jàay ci sa kër gu yaatu ak gën a rafet ci spice yépp, ak wéer yu jafe-jafe yépp, ak wurus. Haraan, ak Kanne, ak Eden, saay-saaykat yi Seba, Ashur, ak Kilmad, ñoom ñoo doon saay-saaykatam. Ñooñu ñoo doon saay-saaykatam ci xeeti mbir yépp, ci yére yu baxa bu baxa, ak rabu yu ñaw, ak ci àndu yu fees ak yére yu jafe-jafe, ñu laxasoo leen ak buum, te ñu def leen ak sedar, ci sa njay. Gaal yu Tarshish daan nañu woy ci sa mbir ci sa pénc; te nga fees, te nga neex lool ci biir géej yi. Saaykat yi ngaayal sa gaal yi yóbbu nañu la ca ndox mu mag; ngelawlu penku bi dafa la damm ca diggu géej yi. Sa alal, ak sa kër gu yaatu, sa njay, saaykat gaal yi, ak njiiti gaal yi, sa way tabax gaal yi, ak ñiy liggéey sa njay, ak sa nit ñi xare yépp, ñi nekk ci yaw, ak mbootaay gépp gi nekk ci sa biir, dinañu daanu ca diggu géej yi bésu sa yàqute. Ezekiyel 27:12–26.
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
“Gaal yu Tarshish” ñooy misaal bu mën a tektal jumtukaayu koom-koom bu suuf si, te “ngëlaw gu penku” dafa leen alal ci biir géej gi. Ezekiel xamal na nu ne loolu am na ci “bésu sa yàquute,” te mbir mi ñuy wax ci Ezekiel saar ñaar-fukk ak juróom-ñar, mooy jooytu ngir Tyrus.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Kàddu Boroom bi dellu ci man, ne: Léegi, yaw doomu nit ki, yal na nga yékkati ab jooy ngir Tir; te nga wax Tir ne: Yaw mi nekk ca buntu géej ga, te di jaaykat bu xeet yi ngir ñu bare ci dun ya, nii la Boroom Yàlla bi wax: Éey Tir, dangaa wax ne: Maa ngi nekk ci matug taar. Esekiyel 27:1–3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Bésub ruujug Tiris mooy mbirum jooyu bi. Bésub ruujug Tiris mooy yoonu Dibeer, ndaxte Tiris mooy misaalug papaas bi, te àtteem di tàmbali ci “waxtu” wi ba ñaareelu baat bi ci Peeñu 18 tàmbalee woote nit ñi ngir génne leen Babilon.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.
Noonu ma nga déggat baneen baat buy jóge asamaan, naan: Génnleen ci moom, yéen sama nit ñi, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram yeg nañu ba asamaan, te Yàlla fàttaliku na ay tooñam. Feyleen ko ni mu leen feye woon, te yokkleen ko ñaar yoon ci li mu def; ci kaas bi mu feesaloon, feesalleen ko ñaar yoon. Ni mu màggaloo boppam, te dund ci bànneex ak yéem, noonu itam joxleen ko metit ak naqar; ndaxte mu naan ci xolam: Maa ngi toog ni buur bu jigéen, duma jigéen ju ñàkk jëkkër, te duma gis mukk naqar. Moo tax ay mbugalam dinañu ñëw ci benn bés, dee, ak jooy, ak xiif; te dina lakk ba jeex ci safara; ndaxte Boroom bi Yàlla miy àtte moom ku bare doole la. Te buur yi ci suuf, yi ak moom def njaaloo te dund ak moom ci bànneex ak yéem, dinañu ko jooy te di ko woyofal, bu ñu gisee saxaaru lakkam, taxaw fu sore ndax ragal metitam, naan: Aka naqari, aka naqari dëkk bu mag ba, Babilon, dëkk bu am kàttan ba! ndaxte ci benn waxtu rekk sa àtte agsi na. Te jaaykat yi ci suuf dinañu jooy te di naqar ci kawam; ndaxte kenn du jëndati seen njënd anymore. Peeñug Yeesu Kirist 18:4–11.
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Baat bi ñuy jëfandikoo juróom-ñaar yoon ni “waxtu” ci téereb Daniel, dafay taxawal saa su nekk benn xeetu àtte. Xeetu àtte boobu, mooy li tëdd ci yoon wi ci kàddu gi nga xam ne fa lañu ko jëfandikoo. Ci Daniel saar ñeent, baat bi “waxtu” jëkk a jëfandikoo ngir yégle àtte buy ñëw, muy àtte bu seetlu bi tambalee 22 Oktoobar 1844, mbaa àtte bu jëfandikoo bi tambalee ci yoonu Dibéeri. Ci ñaari mbir yii, àtte bu seetlu walla àtte bu jëfandikoo, ñoom ñépp ay àtte yu di dem kanam ndànk-ndànk lañu. Àtte bu jëfandikoo bu paapas gi tambalee ci yoonu Dibéeri bi ci États-Unis. Loolu mooy màndarga “waxtu” wi àtteb jëfandikoo bu paapas gi tambalee, te “waxtu” woowu mooy “waxtu” bu yëngu-yëngu su mag si ci Peeñu 11, ba seede ya ñaar, yi Shadrak, Meshak ak Abednego di firndeel, ñu leen sànni ci saafara si ngir doon ràññee buy yéeg, ni mbooloom xare bu am doole bu Esekiyel. “Waxtu” woowu mooy bi bind bi feeñee ci miirum Belshazzar.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
“Gaalu Tarshish” yi, yu mel ni taxawalinu yëngu-yënguwaay yu wàllu dundug xaalis ci suuf si, dinañu lab ci biir géej yi ca jamono jooju, te loolu dina tax jaaykat yi ak buur yu suuf si tiit, ni ci naka la Belshazzar di ko tegtal.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
Ci téereb Yoon wi 11, “waxtu” bi mooy bi “ñetteelu musiba” gu Isalaam di ñëw gaaw, te liitu juróomeel bi di suuxat, te xeeti àddina yi mer. Ñetti misaal yooyu yépp di won Isalaam ni mooy jumtukaayu yërmande gi Boroom bi di jëfandikoo ngir matal reyug Belshazzar ca boobu “waxtu.” Belshazzar dees na ko reyoon ak noon yu dugg tegu ci biiram nguuram jaarale ko ci bunt yi ñu bàyyi woon a ubbiku ak yéene ju ñàkk, ni miirug diggante Meksik ak États-Unis bi itam ñu bàyyi ko a ubbiku ak wóomadi, bi “waxtu” bu “yëngu-yëngu su mag” di jege.
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
Wéral bu metti bi faale gënul ba tax papasi bi am naaf baareem dees na ko wone ci juróom-benn ay aaya yu mujj yi ci Daniel saaru fukki ak benn. Ci aaya yooyu, dees na xamle ñetti tere yu dees na daan bi metti bi faale gënul ba tax papasi bi di jamp. Buur bu Bëj-gànnaar dafay daan ñetti tere ci yoonam ngir jot ci kàttan gu mag gëna kawe, te saa yu nekk daf koy defe ci tere bi: njëkk mooy noonam, ñaareel mooy moroomam, te mujj mooy ki mu nar a neenal. Ki ñëkk a daan mooy Buur bu Bëj-saalum, miy melal Mbooloom Sowiyet, noon bu mujj bu Room, miñu daaneel ba indi ko ci suuf ci atum 1989. Ñaareelu tere bi mooy réew mi tedd te màgg, mi di moroomu Room mi daane Mbooloom Sowiyet ngir Room, mooy Etazini, mi dees di daan ci “waxtu” wi nuy seet léegi. Gannaaw loolu, ñatteelu tere bi, miñu melal Misra, dafay tektale bi papasi bi nangu nguuram ci kaw ki mu neenal, mooy Mbooloom Xeet yi Benn.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
Ci atum 1989, bi ubbiñug ay-kàddu yooyu ame, te gannaaw loolu xam-xamu ay-kàddu yooyu yokku, ñu xàmmi ne Room gu bokkoon ci ña xamul Yàlla, Room bu baapal bi, te gannaaw loolu Room gu jamono jii (mi ñu tektale ni Buur bi ci bëj-gànnaar ci juróom-benn benni aaya yu mujj yi ci Daniel saar 11), ku nekk dafa war a daan ñetti tere yu geografi laata mu sampu ne nguur. Ci Room gu bokkoon ci ña xamul Yàlla, ñetti tere yooyu dañu leen tektale woon ni ñetti jubluwaay.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Te benn ñu, amoon benn tuuru bu ndaw buy génn, te mu màgg lool ba ëpp, jublu ci bëj-gànnaar, ak ci penku, ak ci suuf su neex. Daniel 8:9.
For papal Rome they were three horns that needed to be plucked up.
Ndax ci Roomu bu paapa, ñoom dañoo doon ñetti baxam yu waroon a fàttal.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Ma wax seeni yi, te gis naa ne benn ndembeel bu tuuti jóg na ci seen biir; te ñetti ci ndembeel yi jiitu woon, buddees na leen ba ci seen affar; te gis naa ne ci ndembeel boobu am na ay bët yu mel ni bëti nit ak gémmiñ gu wax ay wax yu mag. Daniel 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
Ndax Rom gu jamono ji (buur bu bëj-gànnaar), miñu tegtal ci juróom-benn ay aaya yu mujj yi nekk ci Daniel fukk ak benn, ñetti tere yi nekkoon mooy buur bu bëj-saalum, suuf su tedd si, ak Misra. Ni ko doon ak Rom gu bokkoon ci jaamono yu xonq ya ak Rom gu paapal gi, ñetti tere yooyu dañoo doon tere yu dëkkal. Rom gu jamono ji, miñu tegtal ni buur bu bëj-gànnaar ci juróom-benn ay aaya yu mujj yi nekk ci Daniel fukk ak benn, dafa waroon daan ñetti “xaar”, te ak jëkkëru xaar ba, amoon na fa itam ab “xaar” bu falsafa buñu wàccee ci benn jamono ak ba ñuy daan ab xaar bu dëgg-dëgg. Ci atum 1989, bi buur bu bëj-gànnaar daanee Sowiyet Yooniyoŋ bi (buur bu bëj-saalum), “xaar” bu falsafa bi ñuy wax “rideau fer” bi dañu ko wàccee, fekk xaaru Berlin bi itam dañuy ko tas.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
Ci “waxtu” àttey yoonu Belshazzar, bi mbind mi nekk ci miir gi, te ay noonam di dugg ci sutura, jaar ci bunt yu ñu wottul, “miir”u xel bu ñuy wax mooy xaajale kërceek nguur, dees na ko dindi; te itam Islaam bu ñetteelu musiba ba dugg na ci sutura, jaar ci “miir” bi ñu bañ a wottu ci diggu bëj-saalumu réew mi tedd.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
Bu ñu nooyee “Égipt”, mi tegu ngir melal Mbootaayu Xeeti Àddina, te ñu wàcce “miirug xel” buñuy wax seen nguurug réew, ba xeet yépp ñu dugal leen ci benn nguurug àddina bi jigéenu ndaw gu Tir di jiite, ci booba la xaalis di daanu, ba jur yoonu xare ak nootug buuru-boppu fan yu mujj yi. Lu am mën na am ci benn mbedd mi ñuy wax “Wall Street”.
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
“Xaalis bi léegi ñuy jëfandikoo ak njariñu Yàlla ci lu néew te ñu ko téy ci njabootu bopp ak bëgg-bopp, ci lu yàggul dinañu ko sànni ak bépp xar-kanam ca sëriñi suuf ya ak jëg ya. Xaalis dina yàqu lu ëpp ci ag solo te bu gaaw, bu dëggu mbir yu ba fàww nekkee feeñu ci kanamu xelu nit.” Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Nu yokk sunu njàngat ci mbirum Belshazzar ci bind bi ci topp.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.
“Tey, ni mu mel ni ci jamonoy Eliya, rëddoo bi nekk ci diggante nit ñi di sàmm ndigali Yàlla ak ñi di jaamu yàlla yu dul dëgg, feeñ na bu baax. «Ba kàn ngeen di taxaw ak ñaari xalaat?» la Eliya waxee ak cry; «su fekkee ne Aji Sax ji mooy Yàlla, toppleen Ko; waaye su fekkee ne mooy Baal, kon toppleen ko.» 1 Buur ya 18:21. Te bataaxal bi ñeel tey mooy lii: «Babilon bu mag bi daanu na, daanu na…. Génnleen ci moom, yéen sama nit ñi, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram agsi nañu ba asamaan, te Yàlla fàttaliku na ay tooñam.» Peeñu 18:2, 4, 5.”
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
“Jamono jiitu sorewu na fuññiku ba nattu ci boppu ruu. Dinañu nu ñaax ci sàmm bésub noflaay bu fen bi. Xare bi dina nekk ci diggante ndigali Yàlla ak ndigali nit ñi. Ñi joxe nañu seen bopp ndànk-ndànk ci la àddina laaj te méngoo ak aada yi àddina, ñoom dinañu boole seen bopp ak boroom kàttan yi, gën a dénk seen bopp ci ree, xeeb, jébbalu kaso ak dee. Ci waxtu woowu, wurus wi dina weesoo ak xotoxot bi. Diine ju dëgg ji dina feeñ bu wér, te sësaloo ak melokaanam ak taaru fennam. Bëgg-bëggu biddéew bu bari bi nu daan yéemu ci leeram, booba dina fey ci lëndëm. Ñi sol nañu taari kër gu sell gi, waaye soluñu njubteg Almasi, booba dinañu feeñ ci rusug seen njàngoro bopp.” Prophets and Kings, 187, 188.