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# The Book of Daniel - Number Twenty-Four

Buk pa Daniel - Namba 24

Nimrod, Nebuchadnezzar and Belshazzar

Nimrod, Nebuchadnezzar ki Belshazzar

Author

Jeff Pippenger

Published

December 19, 2023

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The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.

Buk pa Daniel ki buk me Nyutu obedo buk acel keken, calo ma atir ni Old Testament ki New Testament obedo buk acel keken. Kakare pud pe ogiko probation, Nyutu pa Yesu Kirisito ogonyo woko.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> En owaco bot an ni, “Pe ikano lok me poropheti me buk man; pien kare ocake. En ma pe atir, obed pe atir dok; en ma macol, obed macol dok; en ma atir, obed atir dok; en ma maleng, obed maleng dok. Nen, an abino otum; rwatte na tye kede an, me miyo dano mo mo macalo kit tic mere. An Alfa ki Omega, cako ki giko, acel ki agik.” Nyutu 22:10-13.

The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.

Cik me Bibil ma kilwongo ni ‘cik me waco me acaki’, ma tye ki ada ni agiki pa gin ginyutu ki acaki pa gin, gimiyo geno mapol i ginda adek me acaki i Buk me Daniel; pien gin obedo ada me acaki ma kicoyo i buk man ma en Buk me Daniel ki Revelation. Yesu en Alfa ki Omega; eka acaki me buk man, ma en Buk me Daniel ki Revelation, myero onyutu ada ma kiyabo i agiki. I rwom acel, ada ma kiyabo en aye Lok maber ma pe giko pa malaika ma i Buk me Revelation, ginda apar aŋwen.

The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.

Nyuto pa Yesu Kiristo ma kicako kwede i lok 1 i cabit 1 i Buk me Nyuto, en kwena ma myero gi cwalo bot kanisa ka ‘cawa tye piny i cing,’ ki ‘cawa ma tye piny i cing’ i cabit 1 me Buk me Nyuto, myero obed kare acel keken ki ‘cawa ma tye piny i cing’ mapire tek, ikare ma porobesyon biro loro i cabit 22 me Buk me Nyuto.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.

> Ngec me nyuto pa Yesu Kristo, ma Lubanga omii ne, me anyuto bot laticene gin ma myero e cawa manok obino otime; ci ocwalo malaika ne me anyuto bot latic ne Yohana. En ma ocoyo lok pa Lubanga, kede lanyutu pa Yesu Kristo, kacel ki gin weng ma oneno. Opong kica en ma kwano, kede gin ma winyo lok pa poropheti man, kede gu gwoko gin ma kicoyo iye; pien cawa dong tye i cing. Revelation 1:1-3.

The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.

Lok ma en lok me agiki, ma kinyutu piny mapwod ‘probation’ obale, i cawa ma “the time is at hand,” en lok pa “Latter Rain” pa Malaika ma aryo ki “Midnight Cry”. En adieri ma makwede “hidden history” pa “Seven Thunders”. En nyutu pa “the eighth being of the seven”, ki “golden thread” ma okobogo nyutu magi weng, ma odoko gi i “beautiful garment” pa “righteousness” pa Kirisito, en “precious” “seven times” pa Leviticus 26. Daniel 1, ki odoco Daniel 1–3, en lok man. “secret” pa 2, bene en lok man.

Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.

Chapta acel pa Daniel nyutu ngec pa malayika ma kwongo, ci macalo ni alama weng me poropheti pa ngec pa malayika adek tye nyutu i ngec pa malayika ma kwongo i chapta apar angwen pa Apokalip; alama weng me poropheti pa ngec adek weng bene tye nyutu i chapta acel pa Daniel. Jami meno aye temo me kacoke adek, ma i chapta acel pa Daniel nyutu temo me chiemo, ma lubo ki temo me neno, ma kelo i temo me litmas. Ka kicano ki chapta aryo ki adek, chapta acel nyutu temo me chiemo, chapta aryo nyutu temo me neno, ki chapta adek nyutu temo me litmas. Ngec pa malayika adek pa Apokalip chapta apar angwen, ki chapta acel, aryo ki adek pa Daniel, gimiyo sahidi angwen pi temo me kacoke adek.

Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.

Chapta angwen ki abic me Daniyel tye ka nyutu rek ma matek tutwal me lok me kit ma otime me poropheti. Rek ma ki yubo ki chapta aryo meno, tye ki rek me poropheti ma gicweyo keken ma pe piny ki abiro. Acel ikin rek me poropheti meno ocako i mwaka 723 BC, kede nyime orwenyo bot cik me Sande. Acel mukato ikin rek abiro meno tye ka nyutu lok me kit ma otime me 1798 nyime orwenyo bot cik me Sande, kadong i rek meno, rek adek me poropheti tye ka nyutu pire kicel; rek me nyama me piny (the United States), ci rek me horn me Protestant, kede bene rek me horn me Republican. I kacel giyubo rek abic i tung’ cako me rek me poropheti me United States. Rek meno nyutu alama me yabo lake me chapta abicel, aboro ki abongwen me Daniyel i mwaka 1798. I agiki me rek me poropheti me United States, kicweyo rek abiro, ma nyutu alama me yabo lake me chapta apar, apar acel ki apar aryo i 1989.

The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”

Cako pa rek me poro pa le me piny, calo ma kinyuto iye i Daniel pot buk angwen, kiketo rwate ki kit me “kare abiro”; kede agiki pa rek me poro pa le me piny bene kiketo rwate ki kit me “kare abiro”. Cako ki agiki pa kare me gin ma otime con, ma kinyuto iye ki yweyo lacim pa pot buk abiro, abongwen ki abicel, bene kiketo rwate ki kit me “kare abiro”. Cako ki agiki pa kare me gin ma otime con, ma kinyuto iye ki yweyo lacim pa pot buk pa Daniel apar, apar acel ki apar aryo, bene kiketo rwate ki kit me “kare abiro”.

The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”

Tyeko pa kare me kit ma otime con, ma ocake ka chapta 7, 8 ki 9 pa Daniel kigolo gonyo i "kare me agiki" i 1798, obedo 1863. Cako pa kare me kit ma otime con, ma ocake ka chapta 10, 11 ki 12 pa Daniel kigolo gonyo i "kare me agiki", obedo 1989. Ki 1863 dok i 1989, obedo higni 126. Higni 126 obedo 1/10, onyo "tithe", pa higni 1260. Ka mano, namba 126 obedo alama pa higni 1260, ma nyutu "piny thim", kede keken "piny thim" obedo alama pa higni 2520 pa "kare 7".

This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”

Ada man nyutu ni, i kine pa le me piny, i yore pa malaika me acel i acaki, ci i yore pa malaika me adek i agiki, gi ame aryo kiceto gi alama i acaki gi i agiki ki "kare aboro." Ki kare me cawa matye i tung pa yore aryo magi ma tur gi kacel, bene kitiyo calo "kare aboro."

Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.

Ka peke kicako tiyo kwede yore me tito pa Baibul ma “rek ki rek”, nyutu ma kit man pe twero neno ki ngeyo; pien, ka peke yore meno, buk ma kigono twero mii bot ngat ma kikwanyone i yore pa teoloji, ci kikwenyo ne me tito ngo ma buk ma kigono pire obedo. Liel pa tam ne obiyiko ne me waco ni buk ma kigono pe twero ngeyo, pien kigono. Dong itwero cao buk ma kigono meno mii bot ngat acel i kwer ma ngat ma loyo ngec en gwoko ki cing ki kikwanyo gi teko; ci kwer ma dong ocwecwe i mieng lok me poro pa lapwon pa teoloji biweyo piny keto buk ma kigono i tice, pien ginen maber ni keken jii ma tye i dul pa Sanhedrin pa teoloji kiketo gi me yiko ngo aye ada.

> “‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’

> Bed wunu keken, i wungu; lwonyu, dok lwonyu; gi cokoki, ento pe ki waini; gi ridiri, ento pe ki kony madwong. Pien Rwot ocwalo piny bot wunu roho me nino madwong, ki ogengo wang wunu; janabi kede ladit wunu, laneno, obwoko gi. Neno weng dong obedo bot wunu calo lok pa kitap ma ogengo, ma dano gicwalo bot ngat ma obedo jwii, gi waco ni, “Kwano man, apenya”; en owaco ni, “Pe an jwii.”

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’

> 'En aye, Rwot owaco ni, Pien jo man gicen bot an ki waci gi, kede ki labi gi giyaro an, ento gigolo cwinygi kure ki an, kede luoro gi bot an tye ma gikiko ki cik pa dano; en aye, nen, abu cako timo tic ma lamal, kede aloka ma lamal; pien ngec pa jo me ngec bipoto, kede ngiyo pa jo me paro maber bimungo. Kwer bot joma giyenyo piny tutwal me mungo paro gi ki bot Rwot, kede tic gi tye i mudho, kede gicalo ni, Ngat mane neno wa, ki ngat mane ngeyo wa? Adwogi, lok pa wun me loko gin i wic piny binen calo yot pa latic me pobo agulu; pien tic bi waco i bot ngat ma otimo ne ni, Pe otime an, onyo gin ma opobo bi waco i bot ngat ma opobo ni, Pe onongo tye ki ngiyo?'

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> Lok weng pa eni bityeko woko. Tye jo ma pe gibedo piny i cwinygi i wang Lubanga, ka pe gibiro woto i yo maler. Giketo i mung tami gi ma ada, ka gibedo i rwate kwede malaika ma opoto, ma omaro ka timo loc ma pe ada. Lacama keto tipu i jo ma romo tic kwede me bwoyo jo ma tye i mwony ceke. Jo mukene tye ka opongo kwede mwony ma oywako, ka giketo woko ada, gicako bal. Nino ma luny owaco obino. Pe ginongo ngec pa Yesu Kristo. Botgi, Yesu Kristo obedo nyig lok keken. I kare man i lok matime pa piny, jo mapol tye ka timo macalo jo maturo. “Beduru piny, ka gumuru; lileru, ka lileru; giture, ento pe ki wodo; giboyo, ento pe ki macu. Pien Rwot opoyo woko i botwu tipu me nino mabor, ka okabo wangwu. Anabii kede laditwu, joneno, ocabo gi weng.” Turo pa tipu obedo i wi jo mapol ma gicimo ni gin jo ma bin kete malo. Yie pa Lubanga gi obedo keken macalo ma coc man nyuto. I twero pa eni, pe gitwero woto i yo maler. Gicoyo yore ma ocok i ticgi. Acel, ci ka mukene, giboyo ko ki ka. Rwot neno gi ki kica madwong. Yo pa ada pe ginengeyo. Gin laplan pa ngec, jo ma gicayo parogi; ka gi ma romo ki myero miyo kony, pien ki wang me tipu ma oleng, gigi keken gibwoyo, ka gimedo tic marac.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> Gin ma tye atime i cawa magi me agiki bi gityeko citen. Ka gin ma pe atir magi me jogi kityeko yaro ni ento gin obedo tic me mung pa jogi marac, joma otiyo iyegi bi bedo calo dano ma gibalogi bwonggi.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> Eyo, Rwot owaco, ‘Pien jo man gibino bot an ki lebgi, ki ki cengegi gilor an; ento giweko cwinygi mabor ki an, ki luor megi bot an en ma giopwonyo ki cik pa dano. Lakite, neni, abi medo atimo tic ma pire tek i bot jo man, kacel tic ma pire tek ki lujok; pien rieko pa jo ma ngeyo obibire, ki ngiyo pa jo ma paro maber obicano. Peko bot gin ma wenyo tutwal me cano congi bot Rwot, ki ticgi tye i oturu, ki gi waco, “Ngat mene neno wa, ki ngat mene ngeyo wa?” Adok, yeyo me yin me yiko gin piny malo obikeme calo lela pa layubi; pien tici birego ikom ngat ma otimeye ni, “Pe otime an?” onyo jami ma oyube waco ikom ngat ma oyube ni, “Pe tye ki ngiyo?”’

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> Ginyisi an ni, i tem wa, wa oselimo, ki dong wa tye limo kit man kende. Jo ma otyeko nongo ler madit ki twero maber-ber gikwako lok pa lalo ma gicoyo wii gi ni gi ngeyo, ma Rwot oyeyi-gi matek ki omigi kica madit; ento gi oko gi ki cing pa Lubanga, ci gikwano kabedo i dyere pa lira. Piny bino opunge ki lok me bwoyo ma nyutu calo atir. Wi ngat acel, ka oyaro gin me bwoyo man, obi timo tic i wii pa ngat mukene, ma gi tye yubo buk me atir pa Lubanga ma welo wek obed lok ma pe atir. Jo man gibibwoyo gi malaika ma opoto, kun ne myero gicung calo jo gwoko-kuc ma atir, kitye yito pi cwiny, macalo jo ma myero gimi lapok tic. Gi oyeko weyo keca me lwenygi, ci gimiyo wiyi yec i lami ma kwanyo. Gi timo wek ywec pa Lubanga obed pe, ki gikwanyo iye ciko ne ki ceko ne, ci kakare gitye i tung pa Setan, gimi wiyi yec i lami ma kwanyo ki pwony pa lamogi.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> Pwodho me tipu dong obedo i kom dano ma pe myero ginyim-nyim calo dano ma opwodhi ki kwete ma matut. Bal me kwer ki tim ma pe kit, kwii, bur, ki tic ma pe con, opongo piny weng, kun rwate ki pwonye me ladit ma orwenyi i koti pa polo.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> Gin ma otime con bi dwogo cako doki. An romo nyutu tere gin ma bi time i kare ma piny piny, ento kare pe obino. Cal pa jo otho bi pange, ki lwak me bwony marac pa Satan, kadong mapol bi kube ki en ma mito ki timo bwola. Amiu jo wa ngec ni i tung wa keken jo mogo bi weko geno, ki bi winyo juogi me rwanyo ki tami me juogi marac, pi kwede gi adwogi bi waco lok marac iye.

Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.

Bab acel me Daniel, ma nyutu lok pa malaika ma acel i Gonyo apar angwen, rwate ki cako me lok pa janyama me piny. Bab me Daniel acel, aryo, ki adek, ma nyutu lok pa malaika adek weng i Gonyo apar angwen, rwate ki giko pa Amerika. Nebukadneza nyutu lok me con pa malaika ma acel, kede bab acel me Daniel. Belesaza nyutu lok me con pa malaika ma adek, kede bab acel, aryo, ki adek me Daniel.

> “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 which language “laj” refers to (e.g., Lojban, Lango [Uganda], etc.)? Once confirmed, I’ll provide the translation exactly as requested.

We will continue our study of Nebuchadnezzar and Belshazzar in the next article.

Wabimedo i kwan wa i kom Nebuchadnezzar ki Belshazzar i coc ma bino.

> “Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.

> Belshazzar, ki lworo maloyo pi nyig man me twero pa Obanga, ma nyutu ni onongo gitye ki lanyut, ento pe ginenyo, onongo otye ki kare madwong me ngeyo tic pa Obanga ma tye cing, ki twero pa En, kacel ki timo wilo pa En. Onongo otye ki rweny mapol. Won-anyera ne, Nebuchadnezzar, onongo kigero ne pi peko ma romo bino ka ojuko Obanga ki yeyo kene. Belshazzar onongo ngenyo pi kigolo ne woko ki lwak pa dano, ki rwatek ne ki le me piny; ci gin man, ma myero obed kwena bot en, oyubu woko, calo ni pe onongo otime; ci ocako dwogo timo bal pa won-anyera ne. Otemo wii me timo kwo me bal ma okelo lamal pa Obanga ikom Nebuchadnezzar. Okimeyo, pe keken pien en onongo tye ka timo marac, ento pien onongo pe otyeko tic kwede kare ki twero ma, ka kicweyo maber, romo miyo obed atir. Testimonies to Ministers, 436.

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