Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”
Ragalu Belshassar ci bind baat bu mbind mi nga xamlewu ci miir bi du wax rekk ci deeŋam ak mujju juróom-benni nguur gi ci waxi yonent yi ci Biibël, waaye itam ci boppub jamono ci jaar-jaaru yonent yi bi ragal di jàpp buur yi ci suuf. Seen ragal, “ngelaw gu penku” gu Islàam moo ko jur. Seen ragal mel na ni jigéen ju nekk ci metital nguur, te loolu di wone metit buy yokku ndànk-ndànk, di ñëw ak gaaw-gu-yokk. Ragal gi tambalee na ca “waxtu” reeru Belshassar, doonte ca njàlbéenam mu àgg woon 11 Septàmbar 2001. Booba ba tey, ngelaw yi tàmbalee nañoo ruslu ci loxo ñeenti malaaka yi leen tëyeeloon ci jamonoy sëllal giir ñaari téeméeri ñent fukki junni ak ñeenti junni. Jooyug Tirus gi Ezekiel wax, dafay firndeel Tirus ci laaj bi yonent yi laaj: “Ban dëkk moo ni mel ni Tirus, ni bi sànku ca biir géej ga?”
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. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.
Gaali Tarsis yi daan laal sa ngir yaw ci sa jaayukaay; te yees na la, ba nga nekk ku màgg ci ndigalu géej gi. Sa ay rowkat yóbbu nañu la ca ndox yu xóot ya; ngelaw bu penku bi damm na la ci biir géej gi. Sa alal, sa ñëw yu màgg ya, sa njay, sa ay gaawkat géej, ak sa ay jiitekat, sa ay tëjkat gaal, ak ñi yor sa njay, ak say nit ñépp ñu bokk ci xare, ñiy nekk ci yaw, ak mboolem sa mbooloo mi nekk ci sa biir, dinañu daanu ci biir géej gi ca bésu sa yàqute ga. Bérab yi ci wet gi dinañu yengu ndaxat yuuxu say jiitekat. Te ñépp ñiy jàpp galan gi, ay gaawkat géej, ak mboolem jiitekat yi ci géej gi, dinañu wàccé seen gaal, dinañu taxaw ci suuf; dinañu yëgël seen baat ci sa kaw, di jooy jooy gu metti, di sànni pënd ci seen bopp, di walbati ci dóomu ndóx. Dinañu wataralu ba yàgg ngir yaw, di tak ay mbubb mu metti, te dinañu la jooy ak metit gu wér ci xol ak ak yuuxu yu metti. Te ci seen jooy, dinañu yékkati lu ñu naan ngir yaw, di la màggal, naan: Kan dëkk moo mel ni Tir, ni kii ñu alag ci biir géej gi? Bi sa ay njëndeem génnée ca géej ya, feesal nga xeet yu bare; nga gënal buur yi ci suuf ak bareb sa alal ak sa njay. Ca jamono ja nga dina damm ci géej gi, ci xóotayu ndox yi, sa njay ak mboolem sa mbooloo mi nekk ci sa biir dinañu daanu. Ñépp ñi dëkk ci dunu yi dinañu jaaxle ci sa mbir, te seen buur yi dinañu tiit lool, seen kanam dina jàq. Jaaykat yi ci biir xeet yi dinañu la xas; dinga nekk lu tiitloo, te dootoo amati mukk. Esekiyel 27:25–36.
Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.
Tiru mooy dëkk bi, walla nguuru gi, bi jaaykat yi ci suuf di jooy lool ci kawam, te gannaaw loolu lañuy laaj ne: «ban dëkk moo mel ni Tiru?» Noonu lañu koy def ci “waxtu” wi, bi dëkk ba tojjee ci géej gi. Ci Peeñu Yoxaan saaru fukki juróom-ñett, jigéenu ndeyjaay bu Tiru, mi di jigéenu ndeyjaay bu Room, mi def njaaloo ak buur yi ci suuf, te miñ ko xamale ne mooy boobu dëkk bu mag, baayam di ñëw ci benn waxtu, ak ci benn bés. Moom mooy dëkk bi tax buur yi ak jaaykat yi, bi ñuy jooy, di yékkati laajtalu waxu yonent bi.
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: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.
Kon ay masaal yi dina ñëw ci benn bés: dee, naqar ak xiif; te dees na ko lakk ba mu yàqu cig safara, ndax Boroom bi Yàlla miy àtte moom am na doole. Te buur yi ci suuf si, ñi ak moom njaaloo te dund ak moom ci neexal, dinañu jooy ndax moom te ñaawlu ndax moom, bu ñu gisee saxaaru lakkam, taxaw fu sore ndax ragal metitam, naan: “Akaay, akaay, yow dëkk bu mag ba, Babilon, dëkk bu kàttan ba! Ndax ci benn waxtu rekk sa àtte aksi na.” Te jaaykat yi ci suuf si dinañu jooy te naqar ndax moom, ndax kenn jëndatul seen alal-jayati; mooy alal-jayati wurus ak xaalis, ak doj yu wert ak per, ak mbubb mu rafet, ak cuub, ak seris, ak xonq, ak bépp bant buy xet, ak bépp xeetu ndab yu ñu defare ak geñ, ak bépp xeetu ndab yu ñu defare ak bant bu gën a wert, ak xànjar, ak weñ, ak marmar, ak kanela, ak xet yu xeeñ, ak xaalis yu xeeñ, ak cuuraay, ak tus, ak biiñ, ak diwlin, ak sunguf wu rafet, ak pepp, ak jur, ak xar, ak fas, ak gaari, ak jaam, ak bàkkanu nit ñi. Te meññent yi sa xol bëggoon sore nañu la, te lépp lu neexoon te rafetoon sore nañu la, te dootuloo leen gisati mukk. Jaaykat yu alal yooyu, ñi mu bareele woon, dinañu taxaw fu sore ndax ragal metitam, di jooy ak naqar, naan: “Akaay, akaay, dëkk bu mag ba, bi soloon mbubb mu rafet, ak cuub, ak seris, ak xonq, te ñu takk ko wurus, doj yu wert ak per! Ndax ci benn waxtu rekk alal ju réy jii yàqu na.” Te bépp boroom gaal, ak ñépp ñiy dox ci gaal, ak gaalkat yi, ak ñépp ñiy liggéey ci géej, taxaw nañu fu sore, te woo yu kawe bi ñu gisee saxaaru lakkam, naan: “Ban dëkk moo ni mel ni dëkk bu mag bii?” Te sànni nañu pënd ci seen bopp, te woo ak jooy ak naqar, naan: “Akaay, akaay, dëkk bu mag ba, bi ñépp ñi am gaal ci géej bareeloon ndax ay alalam yu ëpp! Ndax ci benn waxtu rekk mu neen.” Peeñu 18:8–19.
The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.
Ubbiinu Peeñug Yeesu Kirist moom dafa ëmb ndigalu Yuuxu Guddi gi. Ndigal loolu mooy ñaareelu waxu Yàlla ci Esekiyel fanweeri juróom-ñaari benn ak juróom-ñaar, buy dundalaat yax yu wow yi dee woon te nëbb ci mbedd yi diirub ñetti fan ak genn-wàll, ba ñuy nekk mbooloo mu am doole. Ndigal loolu mooy ndigal bi ëmb dëgg gi ne, Islam la Boroom bi di jëfandikoo ngir indi atte gu mat ci kaw États-Unis ndax dogalu Dibeer. Atte boobu di ñëw ci “waxtu” bu yengu-yengu gu mag ga, te moom it mooy “waxtu” bi bind mi feeñee ci miirug Belshazzar. Bind boobu jur na ragal ga, gi ñuy teewal ni muy jàpp mboolem buur yi ak jaaykat yi, bi melokaanu koom-koomu suuf sépp di daanu ndax “ngëlaw bu penku” bu Islam, ñoom ñi dugg nañu bu sutura ci nguurug Belshazzar jaarale ko ci suufu “miir” mi ñu bàyyi woon, bi féete bëj-saalum.
The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.
“Dëkk” bi walla nguur gi buur yi ak jaaykat yi di jooy ci moom te naan: “ban dëkk moo mel ni dëkk bu mag bii?” mooy nguur gi jigéen ju ndaw ji Tukkiir, kooku di booba woy ay woyam tey def njaaloo ak ñoom buur yooyu sax. Yonent yépp wax nañu ci mujjug àddina, te ñoom ñépp dëppoo nañu ci seen wax; moo tax jaaykat yi ca Esekiyel ñoo di benn ak jaaykat yi nekk ci Téereb Peeñug Yàlla, sarax 18. Ñetti yoon ci sarax 18 bu Téereb Peeñug Yàlla, dañuy jooy naan: “éy, éy,” bi ñuy daane dëkk bu mag ba ak tabaxal xaalis bu àddina si. Baat bu Gereg bi ñu tekki ne “éy” ci xibaar boobu, mooy benn baat bi sax ñu tekki ñetti yoon ci Téereb Peeñug Yàlla, sarax 8, aaya 13, te foofa ñu ko tekki ak beneen baat bu Àngale.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Noonu ma gis, te dégg malaaka buy naaw ci biir asamaan, muy wax ak baat bu réy ne: “Àllaxiraam, àllaxiraam, àllaxiraam ci kaw waa dëkk suuf, ndax baat yu des ci trompeti ñetti malaaka yi, yi bëgg a woluagul!” Apokalips 8:13.
The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”
Buur yi ak jaaykat yi di jooy ngir yàqute koom-koom adduuna bi ak kàddu yi, “ndeyssaan, ndeyssaan,” maanaam “alkande, alkande,” te “Alkande” mooy màndarga Islaam. Raggal gi jàpp Belsasar ak ay kilifaam ba ci saa si bind bi feeñee ci miir mi, mooy raggal gi sosu ndax yàqute tabaxal koom-koom suuf si bépp, buy ame ci ay xarey teg-teg yu dul taxaw yu jógge ci Islaam, mi Yàlla jëfandikoo ngir muy jumtukaayam ci dogal gu àtteem gu mu yor boppam ci kaw ñi naan biiñu Babilon, maanaam doxalin Déwénc bi. Dëgg googu mooy téeméeru “yük” bi ci Esayi ñaar-fukk ak ñett ci jigéen ju moytu ji, mooy “Tir.”
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. 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. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Yëgub Tir. Jôyyileen, yenn gaal yi Tarcis; ndaxte dañu ko tas, ba noppi amatul kër, amatul buntu dugg. Ci réewum Kittim lañu leen koy xamal. Noppileen, yéen way-dëkk dunu bi; yaw mi jaaykat yu Sidon, yiy jàll géej gi, wormaal lañu. Te ci ndox mu bare, peppum Sikor, ngóobum dex gi, mooy alalam; te mooy péncum xeeti xeet yi. Rusal, yaa Sidon; ndaxte géej gi wax na, kàttanu géej gi sax naan: “Duma jur metit, duma jur doom; duma yar xale yu góor, duma yékkati jigéen yu ndaw.” Ni ñuy sonnu lool ci dégg-dégg bu Misra, noonu lañuy metti lool buñu dégg xibaaru Tir. Jàllleen ba Tarcis; jôyyileen, yéen way-dëkk dunu bi. Ndax kii mooy seen dëkk bu bànneex, bi cosaanam jëm ba jamono yu yàgg ya? Tànkam rekk mooy ko yóbbu fu sore ngir dëkk fa ab gan. Kan moo fas pexe bii ci kaw Tir, dëkk bi di jagleel kaala, bi jaaykatam di buur, bi way-jënd-jaayam di nit ñu tedd ci suuf si? Aji Sax ji Boroom Mbooloo yi moo ko dogal ngir toroxal réy-réyu ndam lépp, te wàññi ci dara ñi tedd ci suuf si. Rombalal sa réew ni dex, yaa doom Tarcis; doxalin amatul. Mu tàllal loxoom ci kaw géej gi, mu yëngal nguuru yi; Aji Sax ji sant na ci kaw dëkk bu jaaykat yi ngir alag ay tataam yu dëgër. Mu ne: “Dootoo bégati dara, yaw janq buñu sonal, doom Sidon; jógël, jàll ba Kittim; fa sax dootoo fa am noflaay.” Xoolal réewum Kalde yi; xeet woowu nekku woon, ba tax Asiri moo ko sampal ñi dëkk ca màndiŋ ma; ñu taxaw ay kër yu kawe yi, ñu yékkati ay këram buur; te mu daldi ko yàq. Jôyyileen, yenn gaal yi Tarcis; ndaxte seen kàttan tas na. Te dina am bés booba, ba fàtte Tir di juróom-ñaar-fukki at, ni fani benn buur; gannaaw mujju juróom-ñaar-fukki at ma, Tir dina woy ni jigéen ju ñuy fay. Jëlal sab xalam, wër dëkk bi, yaw jigéen jañu fàtte; sabaral bu baax, woyal ay woy yu bare, ngir ñu fàttaliku la. Te dina am gannaaw mujju juróom-ñaar-fukki at ma, Aji Sax ji dina seeti Tir, te dina dellu ci peyam, te dina njaaloo ak mbooleem nguuru àddina si ci kaw suuf. Te jaayam ak peyam dina doon sellal ndax Aji Sax ji; deesuko denc mbaa tëral, ndaxte alalam dina doon ñeel ñi dëkk fa kanam Aji Sax ji, ngir ñu lekk ba suur te sol yére yu sax. Esayi 23:1–18.
The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.
Juróom-ñaar fukki at yi, te mooy ni “fan yu benn buur”, dañu koy tektal ci nguurug Babilon, ndax buur mooy nguur, te Babilon gu dëgg gi nguuru na juróom-ñaar fukki at. Juróom-ñaar fukki at yi yu Babilon gu dëgg jeex nañu ci “waxtu” wi mbind mi feeñee ci taax yi ci néegu reeru Belshazzar. Ci googu guddi lañu ko rey, ci dooley kàttan ga ñëw jaar ci “taax” ba kenn seetlu ko, ndaxte moo doon def xewu naan biiñu Babilon, fekk orkestaru Nebukadnesar di xale mbëggteem, jigéen ju ndeyjoor Tiru di woy taalifi neex, te Israayil gu daanu di fecc, di sujjóot.
Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.
Noonu ragal jàpp na ñépp ñi ci bokk, ndax Yàlla “dafa dogaloon mbir ci Tir” te “mu fas yéene” “ngir toroxal réy-réyu bépp ndam, te wàññi ci sàggane bépp ku tedd ci suuf si.” Moo tax Yàlla “yëngaloon nguuru-nguuru yi” ak “yëngu-yëngu suuf bu réy” bu “waxtu” woowu, ndax Yàlla “dafa joxe woon ndigal ci buuru jaaykat ba”, ngir “daanel ay tata yu dëgër yaam.” Ci “waxtu” woowu bu ragal ngir Belsasar, buur yi ak jaaykat yi tàmbalee seet ngir xam li kàddu yu taal ya ci miir ma tekki. Deeji Belsasar jëm na ci kanam, waaye ci booba mu ngi feeñ ne mu ngi dund. Moo tax mu seetoon a xam kàddu yu kumpa yu woowu, te mu digle pey yi nit ñi xam-xam yi, su fekkee ne ñoom man naañu firi bind mi; waaye loolu mënu ko am, ndax xam-xamkat yi ci Babilon dañuy jëfandikoo yoonu gëstu Mbind mi, waaye muy naaféq gu dëggu. Kàddu yu kumpa yu woowu mel nañu ni peeñu téere bu tëj.
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. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.
Noonu ñëw mboolem xam-xam yu buur ba yépp; waaye mënuñu woon a jàng mbind mi, te mënuñu woon it a xamal buur ba tekkiinu moom. Noonu Buur Belshazzar tiit lool, ba soppiw ay kanamam ci moom, te sangam yi yépp jaaxle lool. Kon nag buur jigéen bi, ndax waxi buur ba ak waxi sangam yi, dugg ca néegu reer ga; te buur jigéen bi wax ne: Yow buur bi, dundal ba fàww; bul bàyyi sa xel di la sonal, te bul bàyyi sa kanam di soppeeku. Am na góor ci sa nguur gi, ku Xelum yàlla yu sell yi nekk ci moom; te ci fan yi sa baay doon buur, leer gi ak xam-xam ak xel mu rafet, ni xelu yàlla yi, fekk nañu ko ci moom; te Nebukadneccar, sa baay, buur bi, maa ngi wax, sa baay, defoon na ko njiitu boroom njibar, ak boroom xët yi, ak Kalde yi, ak rombkat yi; ndaxte xel mu màgg, ak xam-xam, ak xamle, ak tekki gént, ak firndeel wax yu dëgër yi, ak indi leer ci ay werante, fekk nañu ko ci Daniel moomu, mi buur bi tuddoon Belteshazzar. Léegi nañu woo Daniel, te dina wone tekkiin wi. Noonu indi nañu Daniel fa kanam buur ba. Te buur bi wax ak Daniel ne ko: Ndax yaa di Daniel jooju, bokk ci njabootu yéen ñi ñu jàppoon nekk jaam, ñi Yuda, ñi buur bi, sama baay, génne woon réewu Yuda? Dégg naa ci yaw ne xelum yàlla yi nekk na ci yaw, te leer gi ak xamle ak xel mu màgg fekk nañu ko ci yaw. Te léegi indi nañu ma mboolem xam-xamkat yi ak boroom xët yi, ngir ñu jàng mbind mii, te xamal ma tekkiinu moom; waaye mënuñu woon a wone tekkiinu mbir mi. Te dégg naa ci yaw ne man ngaa tekki, te faj werante yi. Léegi nag, su fekkee mën nga jàng mbind mi, te xamal ma tekkiinu moom, dees na la sol mbubb mu xonq, te takkal la gàjj-gold ci sa baat, te dinga doon ñetteelu boroom kilifteef ci nguur gi. Daniel 5:8–16.
The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.
Bu buur buy nekkuloon soxna Belshazzar, waaye mooy buur buy jigéenu magam, te xamoon na kan mooy ki man a jàng mbind mi nekk ci miir bi. Am na woon benn kërceen (ndaxte jigéen mooy kërceen ci yëgle gu yonent), ci nguur ga, bu xamoon kan mooy ki man a xam kumpay Yàlla yi.
“There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’
«Am na woon buur bu ëpp na ñépp,—jëkkëru baay-u-màndarga Belshazzar. Ci jafe-jafe boobu mu wax ak buur bi ay wax yu yónni benn leer ci biir lëndëm gi. Mu ne: “Yow buur bi, dundal ba fàww; bu sa xel yi la jaaxle, te bu sa kanam soppeku. Am na góor ci sa nguur gi, ci moom la ruu yi Yàlla yu sell ya nekk; te ci fan yi sa baay, leer ak xam-xam ak xel mu rafet, mel ni xel mu rafet bu yàlla yi, giseesoon na ko ci moom; te buur Nebukadnezzar, sa baay, buur bi, maa ngi wax, sa baay, def na ko kilifag jëfkat sihr yi, xayma-kàddu yi, Kaldéen yi, ak ñiy wax lu ëllëg; …léegi nañu woo Daniyel, te mooy wone tekkiin bi.”»
“‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.’
«Noonuñu Daniel ci kanam buur bi.» Bi Belshassar di jéem a dëgërloo boppam te wone sañ-sañam, mu ne: «Ndax yaay Daniel ja, mi bokk ci ñi ñu jaamloo ci Yuda, ñi buur bi, sama baay, génne woon réewum Yude? Dégg naa sax ci yow ne ruuhu yàlla yi nekk na ci yaw, te leer, ak xam-xam, ak xel mu màgg, fekk nañu ko ci yaw…. Léegi nag, su fekkee mën nga jàng mbind mi, te xamal ma tekkiinu ko, dees na la sol mbubb mu xonq, te takkal la jénjéenu wurus ci sa baat, te dinga nekk ki ñetteelu ci nguur gi.»
“Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’
“Danyeel yëgagul woon buur bi ndax melokaanam, te waxam it jaaxalu ko walla ragal ko. Mu tontu ne: ‘Na sa may yi nekkal la, te jox sa neexal yi kenn ku neen; waaye dinaa jàng bind bi ci kanamu buur bi, te xamal ko li mu di tekki. Yow, éey buur bi, Yàlla Aji Kawe ji moo joxoon Nebukadnesar, sa baay, nguur, màggal, ndam ak terànga…. Waaye bi xolam yékkatee, te xelam dëgër ci réy-réylu, ñu wàcce ko ci gàngunaayu buur, te ñu dindi ci moom ndamam…. Te yow, doomam, éey Belsasar, wóomaloo sa xol, doonte xamoon nga loolu lépp, waaye yékkaloo sa bopp ci Yàlla Asamaan si; te ñu indi jëfekaayu këram ci sa kanam, te yow, ak say njiit, say jabar, ak say jigéen yu nga yor, ngeen naan ci seen biir, te màggal ngeen yàlla yi yu xaalis, wurus, xànjar, weñ, bant ak doj, yi gisul, déggul, xamul; te Yàlla ji sa ngéem nekke ci ay loxoom, te yoonu sa dund yépp bokk ci moom, moom nag, màggaloo ko.’”
“‘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.’
«Li la mbind miñ bindoon: Mene, Mene, Tekel, Upharsin. Li mooy tekki mbir mi: Mene: Yàlla waññ na sa nguur te jeexal na ko. Tekel: Ñu ngi la natt ci màndargay yi, te gis nañu ne amuloo dayo. Peres: Sa nguur seddoo na te joxees na ko Med yi ak Perse yi.»
“Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.
“Danyeel récculuwul woon ci yaramam. Mu teg bàkkaaru buur bi ci kanamam, di ko won njàngat yi mu mën a jàng waaye jàngu ko woonul. Belsasaar déggul woon xew-xew yi muy lu am solo lool ci moom. Jàngu woonul njàngaanu màamam ba baax. Sàmmu xam dëgg dees na ko teg woon, waaye njàngatu jëf yi mu mën a jàng te doxale ko, duggul woon ci xolam; te yoonam jural na ñëwum àtte bu wóor bi.
“This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.
«Lii mooyoon na bu mujj gu ngëmbi, gu buur bu Kaldé yi defoon; ndaxte Moom mi muñal nit ñi lu yàgg ci seen jubadi, dogal bu dul dellusi woon na ko. Belshassar toroxaloon na lool Ki ko yékkatiloon mu nekk buur, te waxtu nattuam nekkatuwoon na ko. Bi buur bi ak ay magam nekkee ca kaw sëf ba ci seen bànnebaan, waa Pers yi dindi nañu Dexu Efrat ci yoonam, daldi dugg ci dëkk ba ñu taxawul. Bi Belshassar ak ay kilifayam di naan ci yërë yu sell yi Yexowa, di màggal seen yàlla yi xaalis ak wurus, Kirus ak ay xarekatam taxawoon nañu ci suufu tata yi kër guuru gi. “Ci guddi googu,” nii mbind mi waxe, “rey nañu Belshassar, buurub waa Kaldé yi. Te Dariyus, Med bu góor, jël na nguur gi.”» Bible Echo, Mee 2, 1898.
In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.
Ci biir jafe-jafe gi, buur bu jigéen bi (ab kërceen), xam ne am na benn kërgóor gu man a xamle “Ëllëg bu Amerig”. Daniel dellu naat taxaw ci wàllam ngir matal ay mbirami ci mujjug fan yi. Seedeem rakk buñ joxee ci safara si Ndawraax, Mesak ak Abednego, léegi Daniel mooy ko joxe, bi muy yokk ci sàrtu dëgg ne ci “waxtu” jafe-jafe yoonu Dibes bi, ñi di teewloo rakk bi dees na leen indil kanamu boroom nguur yi ngir seedeel dëgg gi.
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.
“‘Dina leen jébbale ci kanam kureel yi, … waaye itam dinañu leen yóbbu ci kanam boroom réew yi ak buur yi ngir sama tur, ngir seedeel leen ak xeet yi dul Yawut yi.’ Macë 10:17, 18, R. V. Fitna dina siiwal leer gi. Jaamu Kirist yi dinañu leen yóbbu ci kanam magi àddina si, ñoom ñi, bu ko dul woon lii, mënuloon a dégg xebaar bu baax bi mukk. Dëgg gi, dañu ko jàppalé woon ci anam wu jubadi. Nit ñi dégg nañu wax ju dul dëgg yu jëm ci ngëmug taalibe yi Kirist. Yenn saa, benn yoon rekk ngir xam dundam dëgg mooy seede bi ñiy teg ci kanam àttekat yi ndax seen ngëm. Bi ñuy leen seetlu, war nañu tontu, te seen àttekat yi war nañu déglu seede bi ñuy wax. Yàlla dina jox ay jaamam yi yiwam ngir mu matale leen ci jamono jooju. “Dinañu leen ko jox,” la Yeesu wax, “ci waxtu woowu li ngeen wara wax. Ndax du yéen di wax, waaye Xelum seen Baay moo di wax ci yéen.” Bu Xelum Yàlla leeralee xeli ay jaamam, dees na wone dëgg gi ci dooleem gu Yàlla ak ci njariñam wu wert. Ñi bañ dëgg gi dinañu taxaw ngir jiiñ taalibe yi ak sonal leen. Waaye ci biir ñàkk, ak ci biir metit, ba ci dee sax, doom yi Boroom bi war nañu feeñal lewet ak woyofal wu roy seen Royukaay bu Yàlla. Noonu lañuy gis wuute gi nekk diggante ndawi Seytaane ak tegu-kaani Kirist. Musalkat bi dees na ko kaweel ci kanam kilifa yi ak mbooloo mi.” The Desire of Ages, 354.
As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.
Ni muy mel ni ñetti nit ñaar ñi ñu teddal woon, Daniyeel bëggul woon benn may, te waruloon it a waajal li mu naroon wax. Mu joxe rekk ci anam gu yomb tekki gi ñeel “juróom-ñaari jamono,” yi ñu wone woon ci miir mi.
We will continue the story of Belshazzar in the next article.
Nun dina kontine jaar-jaaru Belshazzar ci beneen mbind mi ci topp.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
«Ñi ñu amul yëram ci liggéeyu Yàlla, dañuy ñàkk njub ak doxalin yu dëgër; seeni xalaat ak seeni bëgg-bëgg nekkul ci melokaan moo leen war a yóbbu ngir tànn lu jub ci bépp fan ak ci bépp mbir. Jaamu Yàlla yi war nañu a xam saa su nekk ne ñu ngi nekk ci kanamu ki leen di liggéeyloo. Ki doon seetaan reer gu sellul gi Belshatsar defoon, moom moo nekk itam ci sunu bépp kurum, ci këru jëfandikukat biy waññi xaalis, ak ci atelie bu nit moom; te loxo loolu amul deret di bind ak wóor ni nga bàyyi sa warugar, ni mu bindoon mbugal mu ragal aji-bëggkat buur ba. Yeddguba Belshatsar bindoon na ko ak ay wax yu mel ni safara: “Ñu ngi la natt ci pons yi, te gis nañu ne yagg nga.” Te bu fekkee ne danga lañk a matal say wareef yi Yàlla jox la, sa yeddgu dina mel noonu.» Messages to Young People, 229.