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# The Book of Daniel - Number Thirty

Buk pa Daniel - Namba 30

The Hour of Fear

Sa me Luoro

Author

Jeff Pippenger

Published

December 25, 2023

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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?”

Bwoba pa Belshazzar me cono me cing ma pe ngene, pe ki keken nyutu tho pa en kacel ki giko me ker abicel pa porofesi pa Bibul, ento bende nyutu cawa i rek pa porofesi ka bwoba omako rwodi pa piny. Bwoba gi kityeko cwalo ne "yamo me anyim" pa Islam. Bwoba gi obedo macalo dako tye ka nywal, kun nyutu peko ma tye ka medo medo, ma bino ki dwiro ma medo medo. Bwoba ocako i "cawa" me yweyo pa Belshazzar, ento i acaki ne obino i September 11, 2001. Ki cawa meno doki, yamo ocako lwir ki cing pa lalar angwen ma tye ka mako gi i cawa me yiko pa 144,000 ki lacim. Luro pa Tyrus ma Ezekiel nyutu, tyeko yiko Tyrus kun penyo lapeny me porofeti, “Buru mene obedo macalo Tyrus, macalo ma oketh i wang pi?”

> 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.

> Boti me Tarshish ogamo pi in i cete megi; i opongo woko, kede gidoko in maleng matek i tung ii wang pi. Jo ma goyo ladiang megi gikel in i pii madit; yamo me tung’atub opuroi in i tung ii wang pi. Mwute megi, kede cete megi, kede jami me ceto megi, kede jo me pii megi, kede lalogi me boti megi, kede jo me yubu boti megi, kede joceto me jami megi, kede jo lweny megi weng, ma tye iye, kede lwak megi weng ma tye i tung ii in, bipobo i tung ii wang pi i nino me obuko megi. Gweng ma i but gang obidanyu i dwon me kwero pa lalogi megi. Kede jo weng ma goyo ladiang, jo me pii, kede lalogi weng me wang pi, bikwaco ki boti gi, bibidong i piny; biweyo dwon gi winyo ikom in, kede bikweyo matek, kede bigolo ko i wi gi, kede biyang i tuk; kede bipweyo wi gi weng pi in, kede bikwere cing gi ki ajar, kede biloro pi in ki cwinya marac matek kede kwero ma matek. Kede i kwero gi bicako lamento pi in, gibikwero ikom in, waci ni, Gang mo tye calo Tyrus, calo gin ma opuro woko i tung ii wang pi? Ka jami me ceto megi ogol ki wang pi, ipongi jo mapol; imedo rwotgi me piny gi mwute mapol ki mabor me mwute megi kede jami me ceto megi. I cawa ma wang pi bibipuro in i piny madit me pii, jami me ceto megi kede lwak megi weng ma tye i tung ii in bipobo. Jo weng ma gitye i but pi kede i ceke biwotu pi in, kede rwotgi binwongo matek, gi wiigi bicwer woko. Joceto ma i tung ii jo biyewe ikom in; ibed gin me kwor, pe idok bed keken. Ezekiel 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.

Tyrus obedo kabedo onyo piny pa rwot ma jo me cato me piny giyubu pire tek pi en, ci gipenyo ni, “Kabedo mene ma romo ki Tyrus?” Gin timo mano i kare ma kabedo obweyo i nam. I Revelation chapta apar aboro, kahaba me Tyre, ma obedo kahaba me Rome, ma otimo tic marac me riyo ki rwodi me piny, kede ma kigamo ni en kabedo madit acel, ma kwer pa en bino i cawa acel ki i nino acel. En obedo kabedo ma cako lapeny me poro i bot rwodi ma giyubu ki jo me cato.

> 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.

> Dong keca pa iye bi bino i nino acel: tho, ki kwer, ki kome; ki en bi oyoto woko ki mac; pien Rwot Lubanga ma tek loyo en aye waco cik ki iye. Rwodi pa piny, ma gicako lube marac ki iye, ki gubedo ki iye i kwo me ber ber, gibigoyo cwiny pi iye, gi gikwero pi iye, ka gubineno tut me oyoto pa iye; gicungo kor piny pi lworo me yubu pa iye, gi waco ni, Aii, aii, paco madwong Babilon, paco ma tek loyo! Pien i saa acel keken, waco cik pa in obino. Jo me cato pa piny gibikuyo ki gibikwero pi iye; pien dong pe ngato wino jami gi doki: gin me cato pa gol, ki siliva, ki kidi ma wel loyo, ki lulu, ki bileno ma maber, ki papul, ki silik, ki skarlet, ki yom me thaini weng, ki jong weng me nyim olut, ki jong weng me yom ma wel loyo, ki bras, ki airon, ki marbol; ki sinamoni, ki rwom me perfyoom, ki yath me lubo, ki ubani, ki waini, ki mafuta, ki fulawa ma maber, ki gano, ki liech, ki dwar, ki firasi, ki kareta, ki lutic me cogo, ki cwinyo pa dano. Ki mego ma cwiny in omito loyo ogiyeo woko ki i, ki gin weng ma onongo obedo lamal ki maber ogiyeo woko ki i, ki pe ibinene dok keken. Jo me cato pa gin man, ma gityeko lonyo pi iye, gibicungo kor piny pi lworo me yubu pa iye, gi kuyo gi kwero, gi waco ni, Aii, aii, paco madwong, ma onongo kigobo kwede bileno ma maber, ki papul, ki skarlet, ki kigobo kwede gol, ki kidi ma wel loyo, ki lulu! Pien i saa acel keken lonyo madwong man ocako peke woko. Rwot me boti weng, ki jo weng ma tye i boti, ki latic me pi, ki jo weng ma gicato kun pi, gicungo kor piny; gi kwaco ka gubineno tut me oyoto pa iye, gi waco ni, Paco mane calo paco madwong man dong peke! Gi gicoyo lil i wi gi, gi kwaco, gi kuyo gi kwero, gi waco ni, Aii, aii, paco madwong, ma i iye gityeko lonyo jo weng ma gityeko boto i pi, pien ber pa iye! Pien i saa acel keken kiogoyo woko. Revelation 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.

Yweyo kad me Nyuto pa Yesu Kristo kitye kwede kwena me Kwaco me Wi Cawa. Kwena eno obedo poro marom aryo pa Ezekiel 37, ma dwogo olut ma ojuko pa jo otho, ma gibedo i yoo pi ceng adek ki aboro, i ngima calo dul me lweny madwong. Kwena eno obedo kwena ma kitye kwede ada ni en Islam keken ma Rwot tiyo kwede me keto temo me cing ikom Amerika me Pot Poto pi keto cik me Sande. Temo eno obino i “cawa” me tur piny madwong, ma bende obedo “cawa” ma coc me cing obino ikom wal pa Belshazzar. Coc me cing eno omiyo bworo, ma gin nyuto calo oko lwete ikom rwodi weng ki jo cato, ka kit diro me lonyo pa piny lobo kibalo piny ki “wing me otieny” pa Islam, ma gudonyo i mung i lobo pa Belshazzar, kun “wal” ma piny ma guleko i tung me piny.

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.

“Paco” onyo lobo pa rwot ma rwodi ki jogi me cato-ki-walo gi goyo kwer ikom ne kede gikwanyo ni, “paco mene ma rwate ki paco madit man?” obedo lobo pa dako me prostituti pa Tyre, ma dong tye ka wero wer mege kede tye ka bed ki rwodi magi i tic me kwo marac. Lanabi weng gi nyuto pi giko lobo, kede gi rwate ki gin gin; omiyo jogi me cato-ki-walo pa Ezekiel en aye jogi me cato-ki-walo acel keken ma i Revelation chapta 18. I Revelation chapta 18, kare adek gi goyo kwer, “alas, alas,” ka paco madit kede kit me cente kede cato-ki-walo pa lobo kigolo piny. Leb me Giriki ma gityeko loko ne ki “alas” i but man, en aye leb acel keken ma gityeko loko ne kare adek i Revelation chapta 8, vesi 13, ma i kany gityeko loko ne ki lok me Latingli mapat.

> 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.

> Ci aneno ka awinyo malaika mo ma aero i tung polo, kun owaco ki dwon madwong: Peko, peko, peko, bot jo ma bedo i piny, pi dwon luru mapat pa malaika adek ma pud pe gigoyo luru! Yabo 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.”

Rwodi ki jo me cayo turo cwiny pi balo pa kit kic me lobo weng, ki gi cwalo, “alas, alas,” ma en aye “woe, woe,” ki “Woe” obedo cal pa Islam. Luor ma omako Belshazzar ki luditgi ka coc me cing oneno i wange ot, en luor ma kelo iye ka kit kic pa lobo dong obale pi lweny ma pe kato ma aa ki Islam, ma Lubanga rwako ne calo gitic me providence ne me kelo tero ma kimedo ikom jo ma ngemo min boro pa Babylon, en aye “Sunday enforcement.” Ada man obedo lok madit me “burden” me Yesaya 23 pa jamer me “Tyre.”

> 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.

> Lagam ikom Tire. Wupuru, yie pa Tarshish; pien kigoyo piny woko, pe tye od, pe tye ka idonyo iye; ki piny pa Chittim kinyute botgi. Beduru lela, joma obedo i cing; in ma jogula pa Zidon, ma gicako pi madit, gi opongo in. Kiny pi madit, kec pa Sihor, pire pa poto, en lonyo ne; kede obedo caa pa lwak. Myero ikweri, Zidon; pien pi madit ocone, kadi bene teko pa pi, waco ni, ‘Pe aturo, pe akelo nyithin; pe atino lutino, pe anywako nyeke.’ Macalo i lok ma giyango ikom Misri, kamano bene gicwire matek i lok ma giyango ikom Tire. Citi bot Tarshish; wupuru, joma i cing. En aye pango mamegi ma oyube cwiny, ma rwom pa ne tye ikare macon? Cing ne kene bicwalo iye woko me caba. En ngat mane otingo lok man ikom Tire, pango ma gicoye kongo, ma jogula ne obedo laco, kendo jo me tic me golo ne obedo joma migi rwom i piny? Rwot pa lweny oparo en, me balo lwor pa ducu me ducu, kendo me keto i kwero joma migi rwom weng i piny. Citi i piny mamegi calo poto, nyako pa Tarshish: teko dong pe tye. Ocako lwete i pi madit, oyolo lwak; Rwot owiye cik ikom pango pa jogula, me balo duny ne ma tek. Kendo owaco ni, ‘Pe dong ipak, in nyeke ma kigenyo, nyako pa Zidon: imonyo in, citi bot Chittim; kunge bene pe ibicen bedo mo.’ Nen piny pa Kaldeyo; jo man pe ne tye, nyaka Asiriya otingo ne pi jo ma obedo i pach: gi kete tunge ne, gi yito gang-ladit ne; kendo ogoyo woko. Wupuru, yie pa Tarshish; pien tekogi kigoyo piny. Kendo bino time i ceng eno ni, Tire obicego piny pi 70 cawa, calo cawa pa rwot acel; ka 70 cawa otyeko, kono Tire bituro macalo dako me parac. Kwany adungu, idong i pango, in dako parac ma kikweyo piny; tim wer ma macek, ituro wer mapol, ka giyangi. Kendo ka 70 cawa otyeko, Rwot obi limo Tire, kendo obi dwogo i lonyo ne, kendo obi time kit pa parac ki lwak weng pa lobo i wi piny. Kendo jami me gulo ne kede lonyo ne bi bedo maler pi Rwot; pe gibikano, pe gibicoko; pien jami me gulo ne obi bedo pi jo ma obedo i nyim Rwot, me gime maber, kede me latam ma dure. Yesaya 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.

Mwaka 70, ma keken calo ‘nino pa rwot acel’, kityeko ranyisi ki lwak pa Babulon; pien rwot en lwak, kede Babulon me piny obedo i rwome me mwaka 70. Mwaka 70 pa Babulon me piny ogiko i ‘cawa’ ma coc me cing onyutu i lak pa ot me gam pa Belshazzar. I oturo meno keken gicweo otho, ki teko ma obino kiyie ‘lak’ pe gineno; pien en ne tye ka gamo, ka kedo wayini pa Babulon, i kare ma jo tuko wer pa Nebukadnezzar ne tye ka tuko wer, ki malaya pa Tiro ne yubo nyim ma mit, ki Isirayɛli ma orweny ki Wot ne gidanisa ki gigoyo wi piny.

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.

Eno luoro omako dano weng ma ocake kwede, pien Lubanga obedo "otamo ikom Turo" kede "ogamo" "me pego rwome pa kwar weng, kede me weko jo luputu weng pa piny bedo pe ki rwom." Eyo, Lubanga "oyogo piny pa rwot" ki "yogo piny madit" pa "cawa" eno, pien Lubanga "omiyo cik ikom piny pa ribbe," "me balo gin me bedo kwede ma tek weng pa iye." I "cawa" me luoro pa Belshazzar, rwodi kede ribbe ocako yeny me ngeyo tung me "coc me mac" ma i lwala. "Tho" pa Belshazzar tye i anyim me otime, ento i kabedo eno, tye dong ngwec. Eyo, ocako yeny me ngeyo lok ma ocan, kede omii jogi ma tye ki ngec gonyo, ka gintwero poyo coc en, ento pe onongo twero timo ne, pien jogi ma tye ki ngec pa Babilon giketo yore me pwonyo Buk pa Lubanga ma obedo cayo pa atir. Lok ma ocan magi romo calo neno pa buk ma kikom ki kidul.

> 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.

> En dong jo ngec pa rwot weng obino; ento pe gi twero kwano coc, onyo nyutu bot rwot piro pa en. En dong Rwot Belshazzar ogonyo cwinye tutwal, ki wangne obadok mukene, kede laditgi pa rwot gubedo i kitalo. Kombedi, Kwiin, pien owinyo lok pa rwot ki pa laditgi ne, obino i ot me bankwet; Kwiin owaco ni, O Rwot, bed kwo piny piny! Peki me wiyi pe okwanyo in, ki wang in pe obyub. Tye ngat acel i piny in, ma iye tye cwinya pa jogi maleng; kede i kare me kwaro in, ler, ki ngec, ki lalam, macalo lalam pa jogi, ononge iye; ma Rwot Nebukaduneza, kwaro in—rwot, awaco, kwaro in—omiyo en bedo ladit pa jo me cal, jo me neno lacen, Kalideen, ki ajwaki. Pien cwinya maber, ki ngec, ki poyo, yaro gin ma oneno i nindo, ki nyutu lok ma tek, ki yweyo penyo, ononge i Danyel en keken, ma rwot omiyo nyinge Belteshazzar; kombedi lube Danyel, obinyutu piro. En dong Danyel okelwa i bot rwot. Rwot owaco bot Danyel ni, In Danyel eni, ma i bot jo ma kikeno woko ki Juda, ma rwot, baba an, okelo woko ki Jewry? An bende owinyo ikom in ni, cwinya pa jogi tye iye, ki ler, ki ngec, ki lalam maber ononge iye. Kombedi jo lalam ki jo me neno lacen kikelwa i bot an, wek gikwano coc man, ki ginyutu piro pa en bot an; ento pe ginyutu piro pa gin. An bende owinyo ikom in ni, itwero yaro piro, ki yweyo penyo; kombedi ka itwero kwano coc, ki nyutu bot an piro pa en, ibicwe ki law me skarlet, ki din me bulu kibicobo i wiyi, ki ibibedo ladit ma adek i te piny pa rwot. 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.

Dako me rwot ma i ot pa rwot pe obedo dako me Belshazzar, ento dako me rwot pa won madit ne; en onongo ongeyo ngat mane twero kwano coc ma kicoyo i labat. Onongo tye kanisa (pien i lagam pa poropheti, dako obedo kanisa) i piny pa rwot ma onongo ongeyo ngat mane twero ngeyo gik ma oyube pa Lubanga.

> “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.’

> I ot pa rwot tye dako acel ma ngec ki paro ne loyo gi weng—dako pa rwot ma onongo obedo kwaro pa Belshazzar. I kabedo marac man en owaco bot rwot i leb ma oketo can matidi i but otum. ‘Ee Rwot, bedo ki kwo kare weng,’ en owaco, ‘pe weyo paro ni obani, pe bene weyo wangi olok. I piny pa rwoti tye dichwo acel ma i iye tye pum pa jogi maleng; ki i cawa pa woro ni, can ki ngiyo ki ngec madwong, calo ngec pa jogi, gineno i iye; en ma Rwot Nebukadnezzar, woro ni—Rwot, an waco ni, woro ni—omiyo en bedo ladit pa lajok, la neno ceng, Kaldayo, ki la waco lok; ...kombedi, wot luo Daniel, en bi nyuto loko me gin.’

> “‘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.’

> ‘Ci gikelo Daniel i wang rwot.’ Ka ogamo cwinye me mede me nyuto teko pa en, Belshazzar owaco ni, ‘In en Daniel ma iye ludito pa jo ma ocwalo ki Yuda, ma rwot, wu an, ocwalo gi ki piny Yuda? Abedo winyo pi in, ni jwii pa jogi tye iyi, ki lacer, ki ngec, ki wii maber madwong tye iyi.... Kombedi, ka itwero kwano coc, ki in inyuto an loke me poro pa en, in gibicwene law me piya macengceng, ki rek me zahabu obedo i lio in, ki in obibedo loyo piny ma adek i piny pa rwot.’

> “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.’

> Daniel pe ocako luoro i kom neno pa rwot, pe bende lok pa en pe ogobo ne cwiny. ‘Wek bagi me miyo obed ki yin keken,’ owaco, ‘ki imii bagi me miyo mamegi bot ngat mukene; ento abi kwano coc i wang rwot, ki abi yiko ne piro. O rwot, Lubanga Madit Loyo omiyo Nebukaduneza, wu mii, lobo me rwot, ki cidit, ki maleng, ki luoro.... Ento ka cwinye obayo malo, ki par ne obedo tek i lape, gi golo ne ki kom pa rwot, gi kwanyo ki bot en maleng pa en.... In, wu ne, o Belshazzar, pe i doko cwiny mamegi piny, ka itye onongo ingeyo man weng; ento ibayo malo i kom Lubanga pa polo; gi kelo kop pa ot pa En i wang in, ki in, ki ladit mamegi, lwet mamegi, ki nyako mamegi mape gin lwet, unywogo iye, ki in i yeyi lubanga me silver ki gold, me brass, iron, yok, ki kidi, magi pe gineno, pe giwinyo, pe gigeno; ento Lubanga, ma kume mamegi tye i lwete, ki yoo mamegi weng obedo iye, pe in iyeyo.’

> “‘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.’

> En aye coc ma onongo gicoyo: “Mene, Mene, Tekel, Upharsin.” En aye poko pa gin man: Mene: Lubanga okano lwak pa in ki otyeko ne. Tekel: Gipimo in i gin me pim, ki gineno ni in pe opong. Peres: Giyabo lwak pa in, gimiye bot jo Medo ki jo Persia.

> “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.

> Daniel pe oyal woko ki tic mamege. Oketo i wangne richo pa rwot, kunyuto ne pwonye ma onongo myero okwane, ento pe okwano. Belshazzar pe oketo i wic gin matime ma ber tutwal bot iye. Pe okwano maber tuki pa kwaro mamege. Dut me ngeno ada oketo bot iye, ento pwonye me tic ma onongo myero okwane ka otim kwede, pe oketone i cwiny; ci yoo me tic mamege okelo adok ma onongo myero obedo.

> “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.

> Man en ne ceer me yaro ma agiki ma rwot pa Kaldea otimo; pien En ma tye ki kuc madit i kom bal marac pa dano ne oketo cik ma pe romo dwogo. Belshazzar ne oceto kica madit bot En ma omalo ne me bedo rwot, kede kare me temo ne kiweyo ki iye. Kare ma rwot ki ladito bene tye i rwom madit pa ceergi, jo Peresia giyubo pii me Eufrates woko ki i boro ne, kede giwoto i ot madongo ma pe ki cweri. Ka Belshazzar ki ladito bene gicamo pi ki yoogi maleng pa Yehova, ki gipako jogi me dyere ki bul, Cyrus ki lwenygi gibedo piny i but oduku pa ot pa rwot. I cing eno, lok me buk owaco ni, gikayo Belshazzar, rwot pa Kaldea. Kede Darius ma pa Media ocako ker. Bible Echo, May 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.

I tung me bal madwong, rwot-nyako (kanisa) nongo ni tye lute me ngec ma twero nyutu “Future for America”. Daniel dok obedo i kabedo mamegi me poko tic ma kiketo pire iye i agiki pa nino. Lamal pa labala ma ki miyo i latingo me mac ki Shadrach, Meshach ki Abednego, kombedi bene Daniel omiyo, ka omedo i rek me adaa ni i “hour” pa kriisis me Cik me Sunday, jogi ma omwako labala gibikelo gi i tung pa joo me gament pa lobo me miyo lamal pi adaa.

> “‘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.

> ‘Gibicwalo wunu bot buk, ... ee, ki bot labong piny ki rwodi bibi kelo wunu pi nying An, me bedo lami waco botgi ki bot jo ma pe jo Yuda.’ Matayo 10:17, 18, R. V. Yubu obinyworo loker. Latic pa Kristo bikwanyo gi i anyim dano madito me piny, ma, ka pe pi gin man, dong pe gubineno winyo Lok ma Ber. Atir gicoko waco pe atir i botgi. Gwinyo lok me bal ikom yie pa jo ma lubu Kristo. Piny-piny, yo keken me ngeno kit atir pa en obedo waco me lami pa jo ma gikelo gi i buk pi yiegi. I bot openyo, gicike gi me dwoko penyi, ki ludwong gitye me winyo waco ma kiwaco. Mer pa Lubanga obiweyo bot latic pa En me kato kare me tek. ‘Bibi weko bot wunu,’ Yesu owaco, ‘i kare man keken gin ma obiwaco. Pien pe wunu aye ma waco, ento Moo pa Wu wunu aye tye ka waco i wunu.’ Ka Moo pa Lubanga tye ka yaro weng cwiny pa latic pa En, atir obipwonyo i twero pa En ki i wel pa en ma woto. Jo ma giyiko atir bitye ka cwalo lok me bal ki bikubo jo ma lubu Kristo. Ento i loro ki peko, nyaka i tho, nyithindo pa Rwot myero giyaro kwer pa cwiny pa Ngec Maleng ma gi lubo. Kono lapok-kiny biri nen atir i anyim latic pa Setan ki latic pa Kristo. Lakony bibi yaro woko i anyim ludwong ki jo.’ 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.

Macalo ki jo adek ma maleng, Daniel pe onongo mito lagony mo keken, ki pe onongo myero ojuko lok ma obino waco. En kwede yot ocwalo poyo me "cawa abicel" ma kicoyo i lac ot.

We will continue the story of Belshazzar in the next article.

Wa bino medo lok pa Belshazzar i coc ma anyim.

> “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.

> Jogi ma pe ginen i tic pa Lubanga pe gitye ki cing maber; miti pa cwinygi pe obedo kit ma twero lawo gi me yero maber i kare weng. Latic pa Lubanga myero gi bedo kare weng ki cwiny ni gi tye i wang Lami ticgi. En ma oneno cabit ma pe ki kwer pa Belshazzar titye i ka me tic wa weng, i ot me cente pa lagoo, kacel ki i ot me tic pa dano keken; ki lwet ma pe ki remo kakare tye ka goyo coc ikom weko mamegi, macalo con ma ogoyo coc boc ma ruc matek pa rwot ma oloko nying Lubanga i pi. Boc pa Belshazzar kigoyo i lok me mac, ‘Kigolo in i pet, ki ginongo ni pe opong’; ki ka i pe cako puro rwom ma Lubanga omiyo in, boc mamegi bino obedo macalo eni. Lok bot Jami Matino, 229.

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