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# The Book of Daniel - Number Twenty-Five

Buk pa Daniel - Namba 25

The Unveiling of Babylon’s Decline: A Prophetic Passage from Nebuchadnezzar to Belshazzar

Nyutu pa cok piny pa Babilon: But me coc pa lanen ma aa ki cawa pa Nebukadneza dok i cawa pa Belishaza

Author

Jeff Pippenger

Published

December 20, 2023

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The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.

Bolo pa Belshazzar i chapta abicel kityaro dong ki bolo pa Nebuchadnezzar i chapta angwen.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> Could you clarify what language “laj” refers to (e.g., ISO 639-3 code or a reference/grammar)? If it is a specific conlang or community standard, please share key orthography and style conventions (quotation marks, capitalization of divine titles, Scripture abbreviations). Once confirmed, I’ll provide the publication-quality translation.

Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.

Nebuchadnezzar nyutu caki, ka Belshazzar nyutu agiki, pa lwak ma obedo ka loyo pi mwaka 70, ci kamano, lwak eno onyutu cal pa loyo pa lebi me piny i Buku me Revelation chapta apar adek (the United States), ma nongo myero obedo ka loyo i cawa ma pe gitye ki paro pa dako malaya pa Tyre (the papacy).

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> I ceng'eno, Tiro bikweko woko pi hita 70, macalo cawa pa rwot acel; ka giko hita 70, Tiro bi woro calo malaya. Yesaya 23:15.

Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.

Omiyo Nebuchadnezzar nyutu caki pa United States, ki Belshazzar nyutu ogik pa United States. Nebuchadnezzar nyutu caki pa dik pa Republican ki caki pa dik pa Protestant. Belshazzar nyutu ogik pa dik pa Republican ki Protestant.

The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.

Kwero ma oketo i wi Nebukadneza obedo “kare abiro.” Lok me Nebukadneza ma otye kwo macalo ensolo pi ceng 2520, William Miller ocwako ne i tic me keto “kare abiro” me Levitiko 26, ento pe ocwalo lok pi 2520 ma kimiyo calo alama i kwero pa Belshazzar.

> And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. Daniel 5:25–28.

> En aye coc ma kicone, MENE, MENE, TEKEL, UPHARSIN. En aye pwoyo lok pa gin man: MENE; Lubanga ocimo rwom pa yin, ki otyeko ne. TEKEL; Kigonyo yin i balansi, ki kinongo ni pe ogamo. PERES; Rwom pa yin ogabo, ki gi mii ne bot Mede ki Peresia. Daniel 5:25-28.

Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.

Ma piny ki ciko ma Daniel omiyo bot coc ma pire tek ma kityeko cono i wang ot, lok “mene” ki “tekel” nyutu pim me dwong, ki lok magi bene nyutu wel ma peko kacel pa dyere me cente (Exodus 30:13, Ezekiel 45:12). “Mene” obedo shekel 50, onyo gerah 1,000. Ka dong, “mene, mene” obedo gerah 2,000. “Tekel” obedo gerah 20. Ka dong, “mene, mene, tekel” obedo gerah 2,020. “Upharsin” nyutu “yabo”; ka dong en obedo abeng acel pa “mene,” ki en nyutu gerah 500. Ka gimed kacel, wel magi obedo 2,520.

The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.

Refarensi ma agiki pa Sister White nyutu ni Belshazzar onongo kigolo calo kit pa Nebuchadnezzar; ento labongo mere, en oketo tek iye yubu pa gi aryo, kacel yubu aryo eni kimego calo alama pa “seven times” me Levitiko 26. Tye lok manok ma Kitap me Lok pa Lubanga tic kwede me nyutu “seven times” me Levitiko 26. Yeremia nyutu ne calo kec pa Lubanga.

> How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.

> En aye nining ma Rwot opongo nyako pa Siyon ki keng i kwer mere, ki oketo woko lamal pa Israel ki i polo i piny, ki pe opoyo opoto pa tiye i nino me kwer mere! Rwot omoko gang pa Jakobo weng, pe otimo kica; i kwer mere oketo piny woko ot ma tek me gwoko pa nyako pa Yuda; omiyo gi oburo piny; oyubo lwak mamego ki rwodi mamego ki le. I kwer mere ma rweny ocwe woko opok weng pa Israel; okayo woko tic macego ki i anyim lami, ki omer ikom Jakobo calo mac ma owoto, ma ocamo weng ayaba. Okwanyo goye calo lami; oconge ki tic macego calo lami, okumi weng ma ber i wang i apeca pa nyako pa Siyon; opiyw oro kwer mere calo mac. Rwot obedo calo lami; omoko Israel; omoko ot mamego weng ma lamal; oyubu piny ot mamego ma tek, ki oyubo mapol i nyako pa Yuda liewo ki dwoko cwiny. Ki okayo woko apeca mamego ki teko marac, calo acel me yago; oyubu piny kabedo mamego me lube; Rwot omiyo karamo ma maleng ki Sabat opoto i Siyon, ki i kwer mere ma rweny oswaro rwot ki la’ja. Rwot oyabo woko katico mamego, oswaro ot maleng mamego, omiyo i lwete pa lami ogoro pa ot mamego ma lamal; gi ocako dwon i ot pa Rwot, calo i nino me karamo ma maleng. Rwot oyaro me bur ogoro pa nyako pa Siyon; okobo tol, pe ocayo woko tic pa iye ki kwanyo woko; omiyo okoro ki ogoro giyii; gi gol woko ka acel. Lamentations 2:1-8.

The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.

Kec pa Rwot ki nyutu ne calo ‘kwer me kec pa ne,’ kede kec pa ne otyeko otime i wi piny pa rwot ma i Agweng ki piny pa rwot ma i Uru pa Isirayel. Ma aye pingo Kitabu me Daniel nyutu ‘kwer me acel’ ki ‘kwer me agiki.’ Jeremia nyutu ‘rek’ ma Rwot ‘oruro,’ ka en otimo ki kec pa ne bot jo ma oyero. Rek eno bene kigeno i Kitabu me Rwodi me ariyo.

> And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.

> Rwot owaco ki lanabi, latic pa en, ni, Pien Manase, rwot pa Yuda, otimo gin me kwer man, ka bende otimo marac maloyo gin weng ma Amorit otimo, gin ma onongo obedo anyim iye, ki bende omiyo Yuda otimo richo ki cal pa en: Erwate ka, man ma Rwot Lubanga pa Israel owaco ni, Nen, abi kel marac madit i Yerusalem ki i Yuda, ni ngat mo keken ma owinyo lok ne, winye aryo bi lili. Ki abi yaro i wi Yerusalem wara me pang pa Samaria, ki wara me kongo pa ot pa Ahab; ki abi piyo Yerusalem calo dano opiyo jar, apiyo, ka akato piny. Ki abi weko gin ma odong i apok pa an, ka abicwalo gi i cing pa jarawi-gi; ki gi bitin bedo jami me rwako ki me ooyo i wi jarawi-gi weng. 2 Kings 21:10-14.

The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.

“Lare me pimo” me kwoŋ pa Lubanga, ma en “kare abic” pa Mose, ne okete kede acaki i wi piny pa rwot ma i bor (ot pa Ahab), ci dok okete i wi Yuda. Lok mukene me i Baibul pi “kare abic” ma aa ki i Levitiko 26 en “scattered”.

> Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.

> Ento an abi bedo lweny ki wunu ki diro madit; an keken abi tong wunu doge abicel pi richo me wunu. Wunu bichenyo ring pa wot pa wunu, kede ring pa nyako pa wunu bichenyo. Abi ribo kom me malo pa wunu, abi kwanyo piny cal pa wunu, kede abi cwalo ring pa wunu i wi ring pa cal pa wunu, cwinya bikwero wunu. Abi weko kom me kabedo pa wunu opoto, abi kelo ka maleng pa wunu i balo, kede pe abi wungo yot pa oduru pa wunu. Abi kelo piny i balo; lweny pa wunu ma tye iye gibed jwii i ne. Abi poko wunu bot jo me lobo, kede abi yaro tong ma lubo wunu; piny pa wunu obedo opoto, kede kom me kabedo pa wunu obedo opoto. Eka piny obigamo Sabati pa ne, kun obedo opoto, kun wunu obedo i piny pa lweny pa wunu; ka eni, piny obegamo, obigamo Sabati pa ne. Kun obedo opoto obegamo; pien pe ogamo i Sabati pa wunu, ka wunu obedo iye. Levitiko 26:28-35.

The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.

Yaryo ikom jo ma pe yubu Lubanga otyeko pi Daniel ka gicwalo ne calo ludito i Babilon, i cawa me golo Jehoiakim. Eci, kun Daniel tye i “piny pa lacaki,” piny odwo ki ogamo “Sabat ne.” Kroniko ma aryo omiyo wa ngec ni kare ne obedo mwaka sabini ma Yeremia owaco, ma Daniel ongene i kit 9.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Kede jo ma pe ogoyo gi ki tong, okwanyo gi odiyo i Babilon; kun gi obedo latic bot ne ki bot nyithone paka lobo Persia obedo i twero: me poko lok pa Rwot ma owuoko ki dwon pa Jeremaya, paka piny otyeko yweyo sabat ne: pien kun piny obedo pe ki jo, onongo tye ka yweyo sabat, me poko higni 70. Kombedi, i higni me acel pa Cyrus, rwot pa Persia, me lok pa Rwot ma owaco ki dwon pa Jeremaya obed opoko, Rwot ogolo cwinya pa Cyrus, rwot pa Persia, omiyo owacho lok me cik i lobo pa kitwero ne weng, kede ocoyo iye i coc, owaco ni, Kamano owaco Cyrus rwot pa Persia ni, Rwot Lubanga pa polo ommiya kitwero i lobo weng; kede ocimo an ni atim od botene i Jerusalem, ma tye i Yuda. En ngat mane i bot un i jo pa iye weng? Rwot, Lubanga pa iye, obed ki en, ki we en odonyo malo. 2 Chronicles 36:20-23.

The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.

Nyinge “scattering” obedo alama pa “kare abicel acel.” Kayo pa Nebuchadnezzar me “kare abicel acel,” ka onongo obedo calo lacam, oketo cal me kayo pa Belshazzar, macalo ma kiloko ne ki nyig lok me misteri ma i wang ot, “mene, mene, tekel upharsin.” Kayo pa Belshazzar kicone ki coc me lwet ma wel ne maromo ki 2520; wel man obedo acel keken ki wel pa nino ma Nebuchadnezzar onongo obedo calo lacam, kede bene acel keken ki wel pa higni ma “kare abicel acel” ma i Leviticus 26 kicone kwede.

The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.

Rwom pa Belshazzar, ma rwom pa Nebukadnezar onongo obedo kit calone, kityeko pwenyone ki cal me ‘kare abiro’; kede rwom aryo magi duto gin pwenyo ‘golo piny pa Babilon’, ma obedo cal me lok pa malayika ma aryo. Golo piny pa Babilon ma acel obedo ka ot madwong ma lamal pa Nimrod ogolo piny.

> And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.

> Lobo weng obedo ki leb acel keken, ki lok acel. Ka gitye ka wuoto ki tung me anyim, ginyuto piny ma obutu i lobo Shinar; gibedo kany. Gi owaco bot gimegi ni, “Binu, watim brik, ka watedo gi maber i mac.” Gitiyo kwede brik me cok, ki slayim gitiyo kwede me moota. Gi owaco ni, “Binu, wabicweyo wa siti ki tur ma wiye okube i polo; kede watim wa nying, pi pe wabipoko woko i wi lobo weng.” Rwot obino piny me neno siti ki tur ma lutino me dano gicweyo. Rwot owaco ni, “Nen, jogi obedo acel, ki weng tye ki leb acel; man gi ocako timo; kombedi, pe tye gin mo me obalo gi ki timo ma giparo me timo. Binu, wabidok piny, kany wawanyo lebgi, pi pe gibed ki twero me winyo lok pa gicel.” Ento Rwot opoko gi woko ki kany i wi lobo weng; gi okwanyo woko me cweyo siti. Genesis 11:1-8.

At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”

I kare me yiko pa Babel, ma obedo yiko pa Nimrod, Rwot oyaro jo pa Nimrod ma gityeko lupo bot Rwot i wang piny weng. Nimrod ki jo ma rwate kwede onongo ginenyo ni lupgi obino me oyaro gi, pien gi onongo owaco ni kop pa timo ot lamal ki bung en obedo ‘wa yubo nying wa, ka ce oyaro wa i wang piny weng.’

A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.

Nying, i kit pa loc pa nabi, obedo cal pa kit pa ngat. Kit ma Nimrod ki luwotgi gicweyo, gineno i ticgi; pien ki adwogi me ticgi ibinongo kitgi. Adwogi me yaro pa Nimrod, ci dok cal pa kit ne, obedo cweyo ot ma malo ki kabedo madit. Ot ma malo obedo cal pa kanisa, ci kabedo madit obedo cal pa gamente. Nying pa jo me yaro pa Nimrod, ma tye cal pa kitgi, obedo rwatte pa kanisa ki gamente, ma bene gineno calo cal pa lewic.

The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.

Lok ma nyutu poto pa Babel tye ki cwalo “go to” dok adek. Ma adek obedo kare ma Lubanga okelo ribo me opoko lebgi, kede oporogi i lobo weng. “Go to” ma acel obedo yube pi “go to” ma aryo, ka gin okete gang madwong’ kede pobo. Ka gin otum ticgi i kare pa cwalo ma aryo pa “go to,” Lubanga obedo piny me neno lwenygi bot En. “Go to” ma adek obedo ribo, kede “go to” ma aryo obedo tem me neno. “Go to” ma acel nyutu poko ma acel pa gin; kede i gin me porofeti, cwalo “go to” dok adek nyutu yo me tem i gin adek pa Lok maber ma pe kato. Tye ngec mapol i lara pa lweny kede poto pa Nimrod, ento wa nyutu keken ni i cawa ma acel ma Babulon (Babel) opote, cal me “seven times,” ma nyutu i “scattering,” onen. Ribo pa Nimrod onen calo “scattering,” pa Nebuchadnezzar calo “seven times,” kede pa Belshazzar calo “twenty-five hundred and twenty.”

The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.

Coyo cing pa Alfa ki Omega nyutu ni rek me poropheti ma ki tito kwede pot buk angwen ki abic, obedo kwena me Kuc me Agiki pa Malak me Aryo ki Midnight Cry. Rek man cako ki bur pa Babulon ma ki tito kwede Nebukadnezzar, ma nyutu 1798, en kare ma Babulon me tyen (papacy) obur pi kare me acel. Ci i agiki pa rek, Babulon pa Belshazzar obur, ma keto alama me acaki pa bur ma dong ki dong pa Babulon me tyen (papacy dok coki), ma cako ki bal madit me cik me Sande. Tye minyuto aryo me bur pa Babulon i acaki pa rek, ki minyuto aryo i agiki pa rek. Pwec me tam pa poropheti ngeyo coyo cing pa Acaki ki Agiki madit, ka bene neno ni lok me bur pa Babulon ki nyutu kwede minyuto angwen i rek ma ki tito kwede pot buk angwen ki abic pa Daniel.

In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.

I kube mar taipu ki antitaipu pa Nebuchadnezzar ki Belshazzar, ka oture kwede cawa me agiki, wan wanongo ni le me piny i kit ma macalo lam kinenge ki Nebuchadnezzar; eka, ka owaco calo diraagon, wan waneno Belshazzar. I kube me porofetik, lud me Republicani ma tye kiledo ne ki Konstituson me United States kinenge ki Nebuchadnezzar, ento kwanyo woko Konstituson kinenge ki Belshazzar. Wabineno bene Nebuchadnezzar calo nyako maleng ma tye ki ngec, ento Belshazzar calo nyako maleng ma pe ki ngec.

We will continue our consideration of Daniel chapters four and five in the next article.

Wa bi medo paro wa i kom poth angwen ki abicel me Buk Daniel i coc ma bino anyim.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.

> Belshazzar ne tye ki kare mapol ma kimiyo ne pi ngeyo kacel ki timo en ma Lubanga mito. O neno kwaro ne Nebukadnezzar kikwanyo woko ki i tung dano. O neno ngec ma rwot ma onongo opako iye dwong kikwanyo woko pa En ma omiyo ne. O neno rwot kigolo woko ki i lobo mamege, ki omiyo obed rwate ki le me cogo. Ento rwom me ywaya ki pako iye dwong pa Belshazzar otyeko olac woko i cwiny ne ngec ma myero peke ne owere; kede otyeko timo bal ma macalo gin ma oketo kwero me Lubanga ma otete i Nebukadnezzar. Okwanyo piny kare mapol ma kimiyo ne ki kica, kun pe ocem ticogo kare ma tye i cing ne pi cwako ngec pa ada. ‘An myero atimo ngo me gwoko kwo an?’ en obedo lapeny ma rwot madwong ento mape ki ngec okato woko calo pe ogamo iye.

> “This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.

> Man obedo peko pa lutino mape gwinyo cik, ma pe gitamo kombedi. Ling pa Lubanga obicoyo cwiny pa lanen, macalo ma otime bot Belshazzar; ento pi jo mapol dong obedo ocok me gilok cwiny.

> “The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.

> Rwot pa Babilon tye ki lonyo ki dwong; ento i lacer me cwiny, i mito keni ma malo, o ngolo keni i kom Lubanga me polo ki piny. Ogeno i tyen keni, pe oparo ni ngat mo obikwayo dwe me waco, ‘Pingo itimo man?’ Ento ka tyen ma pe ngene oco coc i wang ot pa rwot ne, Belshazzar ocako lworo madwong ki obedo muku. I kare acel, ogweyo twero ne weng, ki ogiiko piny macalo lutino. O ngene ni obedo i tyen pa ngat acel ma dongo maloyo Belshazzar. En obedo tye ka yaro gin maleng. Kombedi cwinye ocwake. O ngene ni o nongo lagam me ngeyo ki timo dwaro pa Lubanga. Lok pa baba ma dit nongo tye maler atir i wang ne, macalo coc ma i wang ot. Bible Echo, April 25, 1898.

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