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# The Book of Daniel - Number Twenty-Nine

Buk pa Daniel - Namba 29

Belshazzar’s Feast and the Prophetic Hour: Unveiling the Sunday Law, the Fall of Babylon, and the Final Crisis

Pir pa Belshazzar ki Cawa me Porofesi: Nyuto Cik me Sande, Poto woko pa Babulon, ki Kirisisi ma Agiki

Author

Jeff Pippenger

Published

December 24, 2023

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Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”

Gamo pa Belshazzar nyutu "saa" pa cik me Sande, ento oketo pire tek i bura pa tung' me Republican. Cal me gol pa Nebuchadnezzar i buk Daniel pot 3, oketo gin acel keken i kite me jo Lubanga ma matir, ma lacen giyeyo gi malo macalo bania. I buk Daniel pot 6, owaco rek acel keken, ento owaco ikom tic pa tung' me Protestant. Belshazzar nyutu "state," ci oyubo "lords" me iye alufu acel.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.

> Rwot Belshazzar otero karamu madit bot ladit pa iye alufu acel; en omadho waini i bot alufu acel. Belshazzar, ka onongo temo waini, ocweyo cik ni kikelo gin me minyo me dhahabu ki me feza ma won pa iye Nebukadneza okwanyo ki woko ki i ot pa Lubanga ma tye i Jerusalem; mondo rwot, ki ladit pa iye, ki mon pa iye, ki konkubaini pa iye, omadho i gin-go. Ento gicweyo gin me dhahabu ma okwanyo ki woko ki i ot pa Lubanga ma tye i Jerusalem; rwot, ki ladit pa iye, ki mon pa iye, ki konkubaini pa iye, omadho i gin-go. Gidho waini, ki gi yubu jogi me dhahabu, ki me feza, ki me shaba, ki me chuma, ki me yath, ki me got. I kare acel kende obino woko ligangla me lwet pa dano, ki ondiko i tung lela i lep me ol me gang pa rwot; rwot oneno but me lwet ma onongo tye ka ndiko. Daniel 5:1-5.

The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.

Namba “apar” tye ka nyutu lacuc madongo, ki 100 ki 1000 en keken obedo twolo me alama acel. I chapta 6, 120 gicweyo cik ma obwoc, ki 120 obedo alama pi latic. Ka waparo “rek i rek,” cab madongo pa Belshazzar tye ka nyutu hukumu bot tic me lobo ma opoto, ki hukumu bot tic me kanisa ma opoto. Belshazzar tye ka mo gi waini me Babulon, ci omoko cwiny me yiko jami ma ki cwero i ot pa Lubanga i Jerusalem.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.

> Janabi owaco ni, ‘An aneno malaika mukene ma obii piny ki polo, tye ki twero madwong; kacel piny oceng ki cwala ne. Kacel ogoyo dwon ma tek, waco ni, Babilon madwong obale, obale, kacel obedo kabedo pa jogi marac’ (Revelation 18:1, 2). Man en kwena acel keken ma omiyo malaika me aryo. Babilon obale, ‘pi en omiyo piny weng omet waini pa mirima pa kwir ne’ (Revelation 14:8). Waini meno ngo?—Doktrin ne ma pe atir. En omiyo i lobo Sabat ma pe atir i kabedo pa Sabat me cik ma angwen, kacel dok oweco lok me bwola ma Satan con oweco Eve i Eden—bedo me pe tho pa cwinye me kit ma pire tek. Bal mapol ma romo romo en oroko woko i piny weng, ‘konyo cik pa dano calo doktrin’ (Matthew 15:9). Selected Messages, book 2, 118.

The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.

Divai ma Belshazzar obedo maco en obedo Sabat me lam pa Papasi, pien melo ne onongo nyutu calo 'cawa' me porofeti pa cik pa Sande. Gin me tic pa Ka Maleng ma okele i ot me melo onongo nyutu pe keken me obo Lubanga, ento gin me tic ma maleng bene ginyutu jo pa Lubanga; pien gin me ada nyutu calo gin me cwinya, kede jo obedo gi me tic.

> Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.

> Ento kom me Lubanga tye matek, ki lacim man: Rwot ngene jo ma gin pa en. Kede: Dano weng ma loro nying Kirisito myero obalo tim marac. Ento i ot madit pe tye keken ki jene me zahabu ki me feza, ento bende tye ki jene me yien ki me piny; gin mukene pi kit maber, gin mukene pi kit marac. Ka dong dano oyweyo kene ki magi, dong obedo jen pi kit maber, ma kiyero, kede ma rwatte pi tic pa laloc, kede ma kiketo i rite pi tic maber weng. 2 Timoteo 2:19-21.

In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.

I tung me loro jo pa Lubanga ki woro Sande ma kiketo matek, coc me cing ma ocakke ki mac onyutu piny piny giko pa Belshazzar.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.

> I cawa acel man, lagut me cing pa dano o aa, gi ocoyo i tung lam i tej me ot pa rwot; rwot oneno dul me cing ma ne ocoyo. Cego en, kom-wang rwot oloko, ki paro ne ocobore iye, omiyo otura me lwel ne oyuke, ki got ne okong'o acel ki acel. Rwot owoto dwon madit me kikelo jogi me neno tung lacam, Kalideyoŋ, ki lajwaki. Rwot owaco, owacci bot lapii me Babulon ni, “Ngat mo keken ma bi kwano coc man, ki bi nyutu an poyo ne, obi yubu ki gul me pupu, ki bi nongo keŋ me bul i wit ne, ki obedo ladit ma adek i lobo pa rwot.” Danyel 5:5-7.

Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.

I cawa ma otime con, coc man kityeko poyo ni won Belshazzar ocweyo bot Belshazzar kom me polotiki; omiyo, jami maber loyo ma Belshazzar onongo romo miyo pi poyo pa coc macoyo, obedo kabedo me bedo rwot i lobo i kabedo me adek. Kun gine tye ka woto i Cik me Ceng Acel i United States me Amerika, ludito me polotiki bibi bedo i piny ki bot ludito me dini ma bibi tye ka timo me kelo iyie kit manyen me wero. Cal pa lec nyutu rwomere me kanisa ki gavumenti, kun kanisa obedo i twero me loyo rwom man; ki i Cik me Ceng Acel Belshazzar obedo rwot me polotiki, ka kanyo en nyutu gavumenti, ento en obedo aryo keken i bot twero me dini pa won ne. Jami maber loyo ma onongo romo miyo Daniel en ni obedo rwot i lobo i kabedo me adek.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .

> Ka kanisa ma con opuro pi oweko yore ma rweny pa Laber kede okwako yore ki kit pa jo ma pe gene, owil Roho ki twero pa Lubanga; kun me loyo cwinya pa jo, oyaro kony pa twero pa lobo. Tutwal ne obedo lwak pa Papa, kanisa ma oloyo twero pa gamente kede otimo kwede me cwal anyim mite pa iye, lating keken pi kwer pa 'heresy.' Pi United States me cwiyo cal pa le apur, twero pa diini myero oloyo gamente pa piny i kit ma twero pa lobo bende obed tye ma kanisa otiyo kwede me cwal anyim mite pa iye. ...

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.

> Luyo me gwoko ceng abicel ma kitimo ki kanisa mag Protestant obedo luyo me kwong pa Papasi—pa Nyama. Gin ma ginen ngec i mit pa Cik angwen, ka giyero me gwoko Sabat mape atir i kabedo Sabat ma atir, con gimiye dwong i teko ma keken omiyo cik me gwoko Sabat mape atir. Ento i tic keken me luyo tic me dini ki teko pa lobo, kanisa gicweyo cal pa Nyama kene; ka mano, luyo me gwoko ceng abicel i United States obedo luyo me kwong pa Nyama kacel ki cal pa en. The Great Controversy, 443, 448, 449.

It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.

I kare pa peko ma lamal kit pa ngat onen, kede coc ma pe ngene ma i wang-ot oketo peko madit i kwo pa Belshazzar ci onyutu agiki pa lobo pa rwotne; ka mano tyero cal me agiki pa lobo pa lacere me piny. Belshazzar otho i cawa con keken, ma tyero cik pa Sunday, ka United States kicweyo piny calo lobo pa rwot ma namba abicel acel i lok me neno anyim me Bibul i kare pa cik pa Sunday, ento United States ci kare matidi ocako bedo rwot ma kwongo i bot rwota apar. Rwota apar obedo lobo pa rwot ma namba abicel aryo i lok me neno anyim me Bibul, kede ci kare matidi gi ogamo me mi lobo-gi me namba abicel aryo i bot lacere.

> For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

> Lubanga oketo i cwinygi me tyeko dwaro pa Iye, ki bedo ki wii acel, ki me mi lobo pa rwotgi bot lanyut, paka lok pa Lubanga otim pire tek. Revelation 17:17.

The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.

Wot me agiki gin ma otito tutwal; ci cuke ki i lobo pa Rwot me abicel obot me abiro, dok obot me aboro, tye ma otito tutwal, pien i kare eno piny obedo i peko madit. Golo piny pa leca me piny omiyo Belshazzar luoro, ci ka rwot ma acaki i tung rwot apar, en nyutu luoro ma rwodi weng me piny bibedo kwede ka golo piny pa United States otime. I buk Revelation, chapta apar acel, cawa ma coyo ki cing oyabu i kabe, obedo cawa me goro me piny madit. I kare man, giketo cal adek me Islam, ci Islam keken omiyo rwodi luoro i kare me agiki.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.

> Pien, nen, rwodi ocok kacel; gikal woko kacel. Gineno ne, omiyo gilal; gibedo i peko, ci gibel woko. Lworo ojuko gi i kany, ki tuju calo pa nyako ma tye ka nywalo. I poto boti pa Tarshish ki yamo me tung’ cawa. Macalo ma wan owinyo, en aye wan oneno i paco pa Rwot me lweny, i paco pa Lubanga wa: Lubanga obi keto ne matek pa kare weng. Sela. Zaburi 48:4-8.

The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”

Rwodi, onyo ladito, gicoko i meca pa Belshazzar, ka gitye ka minyo waini pa Babulon, ka gitye ka mako ki keno gin me tic maleng pa Ka maleng pa Lubanga; dong loro omako gi, calo kit ma loro pa Belshazzar omako ne ka coyo me cing onen i wang ot. Loro pa Belshazzar ocako loro ma dong medo, ma kiketo calo dako ma tye ka ceko; ki i Buk me Nyutu pa Yohana, “cawa” me chapta apar acel kelo i chapta apar aryo, ka lamal kiketo calo dako ma piny obino me ceko. Pire me ceko ma acel en aye coyo me cing i wang ot me meca. Loro man pingo en “yamo me tung wang ceng” pa Islam, ma “oboyo yie pa Tarshish.”

In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.

I ot me nyim pa Belshazzar, “jo madongo alufu acel” tye kagamo wain me Babilon, ma nyutu keto cik me yubo Sande. I kare meno, orikesta pa Nebukadnezar ocako tuko wer, ka Belshazzar ociko ki kelo iye gin me Ka Maleng. Dako me guro pa Tyre ocako wero, ki Isirayel ma ogonyo ocako ruga oko i idolo me dhahabu pa Nebukadnezar. Ento “yamo me tung ceng,” ma obedo “oyo adek” ma bino medore, ki aye “opuk me abiro,” ojuko nyimeno woko. Ka Islam oceto nyimeno, “jo me lobo mapol ribe.” Gibedo ribe, pien bote pa Tarshish—alama me dyere me cente pa piny—gu cwere piny i kat me pi.

> Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.

> Tarshish obedo macato mami pien jami me bedo mapol weng; ki feza, ayiron, tin, ki lidi, gi ceto i duku mami. Javan, Tubal, ki Meshech, gin obedo macato mami; gi ceto dano ki jami me kopara i duku mami. Jo pa ot pa Togarmah giceto i duku mami ki farasi, jo me farasi, ki punda mlia. Jo pa Dedan gin macato mami; pango mapol obedo jami me lwete mami: gikeloni in pi zawadi lati me aivori ki eboni. Syria obedo macato mami pien jami mapol me tic me lwongo mami; gi tye i duku mami ki emeraldi, papulu, tic me embroida, ki lineni maber, ki koralo, ki agati. Yuda, ki piny pa Israel, gin obedo macato mami; gi ceto i duku mami ngano pa Minnith, ki Pannag, ki asali, ki mafuta, ki balamu. Damasko obedo macato mami i jami mapol me tic me lwongo mami, pien jami me bedo weng mapol; i waini pa Helbon, ki sufu ma bwulu. Dan bene ki Javan ma wot ki dwogo, gitye otimo cato i duku mami; ayiron ma lero, kasia, ki kalamusu, gin obedo i duku mami. Dedan obedo macato mami i bin ma pira pi kareti. Arabiya, ki rwodi weng pa Kedar, gitye kwedi i wana-kondoo, kondoo dume, ki meme; i gin eni, gin obedo macato mami. Jo cato pa Sheba ki Raamah, gin obedo macato mami; gitye i duku mami ki me rwom pa viungo weng, ki kidi ma pira weng, ki zaabu. Haran, ki Canneh, ki Eden, jo cato pa Sheba, Asshur, ki Chilmad, gin obedo macato mami. Gin eni gin obedo macato mami i jami nyo weng, i bin me bulu, ki tic me embroida, ki sanduku me bin ma pira, ma kiketo ki twic, ki kikobo ki sedara, i tung jami me cato mami. Cing pa Tarshish gigoyo wer bot in i duku mami; in i opong, ki gicweyo in lamal tutwal i tung pi. Jo me nywaro cing mami gikeloni in i pi madit; poyo me tung lacam ogobo in i tung pi. Jami me bedo mami, ki duku mami, jami me cato mami, jo me cing mami, ki latic me rweyo cing mami, jo me ker cing mami, ki jo ma tye i tic me cato mami, kede lacic me lweny mami weng, ma tye i iye, ki i duli weng ma tye i tung iye, obi pwoyo i tung pi i nino me obale mami. Ezekieli 27:12-26.

The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.

“Bote me Tarshish” obedo alama me ciyere me ekonomi pa piny weng, ci “kuth me otur” omiyo gi ocwer i wang nam. Ezekiel owaco wa ni mano bino i “nino me giko pa in,” ci jami me Ezekiel 27 obedo kwero pa Tyrus.

> The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.

> Lok pa Rwot obino dok bot an, owaco ni, “Kombedi, in wod dano, cako loro pi Tiro; kadong, waci bot Tiro, ‘O in ma itye i tung me yie, ma itye ka cato pi jo pa chula mapol, en aye ma owaco Rwot Lubanga ni: O Tiro, in owaco ni, An obedo ki ber ma opong woko.’” Ezekiel 27:1-3.

The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.

Yuwoko tye ikom ceng me goyo piny pa Tyrus. Ceng me goyo piny pa Tyrus obedo cik me Sande; pien Tyrus obedo cal me Papasi, ma ukumu pa en cako i "cawa" ma dwon me aryo pa Revelation apar aboro cako lwongo jo woko ki Babilon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.

> Awinyo dwon mukene ki i polo, ma waco ni, “Wu woko ki iye, jo na, pi pe obed kicel i bal mere, ki pe oung ki i gipeko mere. Pien bal mere otyeko oko bot polo, kede Lubanga ocike giteko marac mere. Miyi iye cen calo omiyi cen; ki i kit tic ne, mwiyi iye dweyi aryo aryo; i kop ma opongone, pongan iye aryo. “Niningo omiyo wiye ducu kede obedo ki kwo ma yot-loyo, niningo peya kede ceke miye iye; pien owaco i cwinya ni, ‘Abedo rani, pe an lyeto, pe abi neno ceke.’ Eyo aa, i nino acel gipeko mere bi bino—tho, loro, ki lam; ki obed gibiro gok i mac ducu; pien Rwot Lubanga tye ma tek, ma oyubu iye. “Rwodi me lobo, ma gigwoko keca ki obedo kwede i kwo ma yot-loyo, gibicwero iye ki gidiro pi iye ka gineno ling me mac ne, kun bedo patpat pi bwogo me peya mere, gubedo waco ni, ‘Yoo, yoo! dul ma lamal Babilon, dul ma tek! Pien i cawa acel aye bino yub mamegi.’ “Ki lacatok me lobo gibicoyo mo ki gidiro pi iye, pien ngat mo dong pe ogolo gin me cato gi odoco.” Apokalyps 18:4-11.

The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.

Lok ma kitiyo kwede calo "cawa" i Buk pa Daniel, gityo kwede abic, ci kare keken nyutu kit me kica mo. Kit pa kica kicano ki gin ma lok obedo iye i kabedo me lok ma kitiyo kwede. I pot buk angwen pa Daniel, lok "cawa" ki tic kwede con me waco bino pa kica, ka obedo kica me yaro ma ocake i October 22, 1844, onyo kica me timo ma ocake i cik me Jumapiri. I gin aryo magi, kica me yaro onyo kica me timo tye ka ceto anyim anyim. Kica me timo pa Papasi ocake i cik me Jumapiri i United States me Amerika. Man nyutu "cawa" ma ocake kica me timo pa Papasi, ci "cawa" meno obedo "cawa" me earthquake madit i Apokalipsi pot buk apar acel, ka lami aryo, ma gicoyo gi Sadrach, Mesach ki Abednego, kigwoyo gi i tanuru me mac macalo bendera ma kigolo malo me nyutu lwak ma tek pa Ezekiel. "Cawa" meno obedo kare ma goc pa cing onen i got pa ot pa Belshazzar.

The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.

“Boti me Tarshish,” ma nyutu ter pa yoo me kelo jami me tic me cente pa piny, giridho i tung cen me nyanja i kare en; man omiyo jowalo ki rwodi pa piny gilworo, calo kit ma Belshazzar nyutu.

In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.

I Nyuto apar acel, “cawa” obedo kare ma “Woe” ma adek pa Islam obino otere, kede Olet ma abiro ogoyo dwon, kede piny mapol gi cwiny ogoro. Alama adek magi weng ginyutu Islam calo gin me tic ma Rwot tiyo kwede i yubo pa Lubanga me tyeko nego Belshazzar i “cawa” en keken. Belshazzar onegi gi adui ma obino i con i lobo pa en, ki donyo pi lango ma gityeko weyo yabe ka pe gi gwoko maber, macalo kaka oduny me boroda i kin Mexico ki United States gityeko weyo yabe ka pe gi gwoko maber, ka “cawa” pa “goyo piny madwong” obino anyim.

The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.

Dwogo pa lac ma kelo tho pa twero pa Paapa kityeko yaro piny i nyig lok aboro me agiki i chapta apar acel pa Daniel. I nyig lok meno, kicimo ngec me gin me gengo adek, ma kityeko loyo ka dwogo pa lac ma kelo tho pa twero pa Paapa tye ka time. Rwot me Bor jwijwi loyo gin me gengo adek i yore me wot bot twero madit loyo weng, kadong ki rwom man: mukato acel, ngat ma lweny kwede; mukato aryo, ngat ma obedo lakitene; ki ma agiki, ngat ma obedo makwo. Mukato acel ma kityeko loyo obedo Rwot me Piny, ma nyuto Kacel pa Soviet, lami lweny me agiki pa Loma, ma kikwalo woko i 1989. Gin me gengo mukato aryo obedo piny ma layeny, ma obedo lakite pa Loma ma otyeko loyo USSR pi Loma—Kacel pa America—ma kityeko loyo i "cawa" ma kombedi wa tye ka tamiye. Bang eno, gin me gengo mukato adek, ma kinyutu calo Misri, nyuto kare ma twero pa Paapa omako twero i wi ngat ma obedo makwo ne, Dul me Kacel pa Lobo.

In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.

I mwaka 1989, ka yabo pa rek meno otime, ci ngec me rek meno omedo, kigneyo ni Romi me kipagani, Romi me Papa, ci dong Romi me cawa manyen (ma kityeko nyutu calo Rwot me Tung me Bor i rek matino 6 ma agiki pa puro 11 pa Daniel), gin acel acel onego giyaro goro adek me kabedo pa piny mapwod pe gikete lwakgi. Pi Romi me kipagani, goro adek meno kityeko nyutu gi calo tung adek.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Ki bot acel me gi o aa woko lawot matin, ma odoko madwong tutwal, i tung South, ki i tung East, ki i tung piny maber. Daniyel 8:9.

For papal Rome they were three horns that needed to be plucked up.

Pi Roma pa Papa, gin ne obedo rieny me wi adek ma myero kikwanyo.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Onongo a paro tunge, to, nen, tung matin acel mapat ocako aa i iyegi; ma i anyim ne tung adek me acaki okweyo woko ki i gungu: to, nen, i tung man onongo tye wang macalo wang pa dano, ki lube ma tye ka waco lok madit. Daniel 7:8.

For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.

Pi Ruma me kare man (Rwot me North), ma ki yaro calo i coc abicel me ogiko i Daniel apar acel, gin me gengo adek ne obedo Rwot me South, piny ma lamer, ki Misiri. Macalo kwede Ruma me kwer ki Ruma me Papa, gin me gengo adek eni ki yaro calo gengo me kabedo me piny. Ruma me kare man, ma ki yaro calo Rwot me North i coc abicel me ogiko i Daniel apar acel, myero otyeko okato woko “ding” adek, ki i “ding” me acel ne tye “ding” me filosofika ma ki golo woko i cawa acel kede ki golo woko “ding” ma piny. I 1989, ka Rwot me North ogoyo piny Soviet Union (Rwot me South), “ding” me filosofika me “iron curtain” ki golo woko, kace “Berlin Wall” bene ki gobo woko.

In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.

I 'cawa' me kwero pa Belshazzar, ka coc pa cing tye i bur, ki lamo pa en gitye ka gicito i mung ki yo me olok ma pe ki gwoko, 'bur' me tam pa gonyo kanisa ki lwak okweyo woko, ento Islam pa 'Woe' ma adek okito i mung ki yo me 'bur' ma pe ki gwoko i twolo me tung cen pa lobo ma lamal.

When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.

Ka "Misiri", ma nyutu United Nations, kikime, ki "otuc me paro pa twero pa gweng" kikwany woko, kun gwenge weng kigoyo gi ku me yiko lwak pa lobo acel ma kilaro ki dako me cwer pa Tiro. I cawa meno, poto me cente madit obikelo cik me lweny ki lwak me lalo matek pa nino me agiki. Gimoro adada twero time i yoo ma kilwongo ni "Wall Street".

> “The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.

> Jami me cente pire keken ma kombedi gi keto manok tutwal i tic pa Lubanga, ki ma gi gwoko pire keken, i kare matidi bi kobo woko kacel ki sanamu weng, bot okor ki bot opwot. Cente obi piny otum atum tutwal i wel, ka adaa me gin ma pe ojuko oyabu bot ngec pa dano. Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

Wa mede ki pwony wa ikom Belshazzar i nyig lok ma bino.

> “Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.

> Kombedi, macalo i kare me Elija, rek me nyutu kwede i kom jo ma gicungo cikke pa Lubanga ki jo me yubu lubanga mape atir kityeko ciko ne maber. ‘Nining binobed i tung paro aryo?’ Elija owaco ki dwon madwong; ‘ka Rwot obedo Lubanga, woturu ki en; ento ka Baal, to woturu ki en.’ 1 Kings 18:21. Ki lok me kombedi en ni: ‘Babulon madwong obuto piny, obuto piny.... Wuot woko ki iye, jo na, pi pe ubed dul i bal pa iye, ki pi pe umut ki kot pa iye. Pien bal pa iye ocopo i polo, ki Lubanga oparo balo pa iye.’ Revelation 18:2, 4, 5.

> “The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.

> Cawa pe i nining ka tem obino bot cwiny weng. Bicako kijuko wa me gwoko Sabato mape atir. Lweny obedo i tung cik me Lubanga ki cik me dano. Gin ma, manok manok, ki weko bot kwayo me lobo ka ki ruc ki kit pa lobo, dong bikwero piny bot twero ma tye, kun pe bigeno weko gi pire kene i cwako wic, yubu, kwanyo gi i cell ma kikobo gi, kacel ki tho. I cawa eno, zaabu bityeko gonyo ki luny pa dyeng. Kwo ma maleng bot Lubanga ma atir bityeko loke maber ki nyutu me woko ki poyo me en. Nyota mapol ma wawaro pi lolo gi, dong bigur i otum. Gin ma gicako rwate me Puro Maleng, ento pe gi yubu ki atir pa Kirisito, dong gicake i nec pa culu gi pire kene. Laloc ki Rwote, 187, 188.

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