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# The Book of Daniel - Number Twenty-Eight

Buk pa Daniel - Namba 28

Walls

Okute

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebuchadnezzar nyutu acaki me Adventism, acaki me United States, acaki me horn me Protestant, ki acaki me horn me Republican. Belshazzar nyutu agiki me rek magi weng.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadneza tye cal pa rek pa kwena pa malaika me acel ki me aryo, cako ki 1798, dok nyo i 1844, ki cako pa kwer me yenyo pa Lubanga. Lok me waci ne rwate ki buk Daniel, i mukene me acel. Belishaza tye cal pa rek pa kwena pa malaika me adek, cako ki 1989, dok nyo i Cik pa Sande, ki cako pa kwer me timo pa Lubanga. Lok me waci ne rwate ki buk Daniel, i mukene me acel, me aryo ki me adek.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukadneza nyutu tyeko pa “kare abicel aryo” ma obino i piny me bor pa Israel i 1798, ka piny pa rwotne oketo odoco bot en, inyuma me bedo ki cwiny pa lebi. Lok pa en mede paka yabo pa lam me yeny i tyeko pa “kare abicel aryo” ma obino i piny me cen pa Yuda i 1844. I lok pa en, nying “sa’a” nyutu lok me sa’a me lam pa malaika me acel; ci dok, nyutu bino pa lok meno. “Sa’a” ma i lok pa en nyutu 1798 kacel ki 1844, ma gene aryo magi weng nyutu tyeko pa kwec me acel ki tyeko pa kwec me agiki, keken gi keken.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Agiki pa Belshazzar onongo kinyutu ki coc me misteri ma romore ki 2520. “Kare abiro”—bene ka ki nyutu ne calo “cawa,” onyo “yubu,” onyo “2520”—obedo alama me goyo kom. Goyo kom pa Nimrod ne “yubu”; pa Nebuchadnezzar ne “kare abiro”; ki pa Belshazzar ne 2520. Ka Nebuchadnezzar otyeko goyo kom pa ngat adek madongo, omiyo gicoyo ot me mac ma oyoto “kare abiro,” mapol loyo kit makwongo.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Kom pa “kare abiro” kiketo alama i bino pa lok ma acel, kacel ki i bino pa lok ma adek. Ogik pa Millerite Adventism i 1863 ocake ki weko doktrin pa “kare abiro”, kacel ki, mwaka 126 anyim, i 1989, “kare me ogik” pi gin matime pa laciang ma adek obino. 126 obedo alama pa “kare abiro”; omiyo ki i tung pa ogik pa yub pa laciang ma acel i 1863, ki ocake pa yub pa laciang ma adek i 1989, gicubo kacel gi “kare abiro” kede alama me 126.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Ento lok me poto pa Belshazzar i kit abic pa Daniel, pwonyo ni pe ngat acel itwero neno kwer me “kare abiro,” kato obedo ni kicoyo i “opango.” Pi lawi me Republican, kwer kicoyo i “opango me yeyo woko kanisa ki lony pa gamente” pa Thomas Jefferson, ma kikwanyo woko i kit abic pa Daniel. Pi lawi me Protestant matye adada, kwer kicoyo i cal maleng aryo ma kiketo gi i “opango” wek gin ma kikwano obino teto. Ento i bwor pa Laodicea, lok pe ngene. I eni ki eni, lok me kwer nyutu ni lawi me Protestant matye adada kede lawi me Republican kigubo gi i put, ki nongo gi ni pe oromo. Lok me Belshazzar tye ki kwena pi lawi me Republican, ma nyutu oganda pa lobo.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “I lok me con pa Nebukadnezzar ki Belshazzar, Lubanga tye ka waco bot pinje me kombedi.” Signs of the Times, July 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Lok pa Belshazzar bene tye ki ngec pi tung me Protestant, ma nyutu jo me piny.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> I lok pa Nebukadneza ki Belishaza, Lubanga waco bot jo me kare me kombedi. Bible Echo, September 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Richo pa Belshazzar nyutu calo richo pa ruk aryo pa le me piny. Richo pa ruk mo keken nonge i kwero woko gin adier ma gicako gungu pa gi, ka gin tye ki ngec opong opong pi gin adier meno. Ruk me Ripablikan gimedo gi turo me yaro gi i lero pa Konistitushen, kacel ki lok me con ka coc ma loyo eni kityeko cweyo ne; ento ki kare, piny ki piny gityeko kwero woko ne. Ka piny owaco calo Draagon, “otol” ma alam pa yiko Kanisa ki Gavumenti kibed kityeko kwanyo ne. Pi ruk pa Protestant ma adier, lero ma oa ki i lok me kwena pa malak acel ki aryo, ka gungu kityeko tero gi, kityeko kwero woko ne piny ki piny; kadi kombedi, kibidong kwero woko ne dok mapol mapol, nyo i agiki, “otol” pa Cik pa Lubanga bende bityeko kwero woko ne.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> Kany, lanabi tito jo ma, i cawa ma jo ducu otyeko weko adiera ki bedo maber, tye ka yenyo dwogo yore ma gin kidi pa Lwak pa Lubanga. Gin jo ma cwaco cobo ma otime i cik pa Lubanga—odi ma omio ikome jo ma oyero pi gwoko-gi; ki winyo cikke me twero, adiera, ki maleng, ma tye i cik ne, obedo gwoko-gi ma pe otum.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> Ki leb ma nyutu atir atir, janabi nyutu tic ma patpat pa jo ma odong ma giyiko oguru. ‘Ka i wek tii ni ki Sabat, i weko timo gin ma imaro i kare ma maler pa An; ka iwaco ni Sabat obedo yot me cwiny, lamer pa Rwot, ma tye ki kica; ka iyweko Ne gi kica, pe itimo yo mamegi, pe iyenyo gin ma imaro, pe iwaco leb mamegi: eka ibiro gudo cwiny i Rwot; ka abi miyi iwoto i malo me piny, ki abicam in ki kal pa Yakobo laceni: pien wange pa Rwot owaco.’ Isaiah 58:13, 14. Janabi kede Rwodi, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Kit me timo me Baibul ma malaika onyuto bot William Miller, tye calo cik me poropheci pa Lubanga, kede pe calo Isirayel ma con; Isirayel ma kombedi kiketo botgi me gwoko, pe keken Cik Apar pa Lubanga, ento bende poropheci.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> Lubanga ocoo kanisa pa En i cawa man, macalo en ocoo Isirayel ma tutwal, me bedo mac i piny. Kun rwatte madwong pa adwogi i lok pa malaika me acel, me aryo, ki me adek, otyeko yweyo gi ki kanisa mapat-pat ki ki piny, me kelo gi i piri ma lamal bot En. Otyeko miyo gi bedo gwokki pa cik pa En, ki otyeko atero botgi adwogi madwong me porofesi pi cawa man. Macalo lok ma lamal ma kimiyo bot Isirayel ma tutwal, gin en weko ma lamal me cwalo bot piny weng. Malaika adek me Yabo 14 ginyutu jo ma gamo mac pa lok pa Lubanga, ki giceto woko macalo latic pa En me wiri wac me ciko i lacer ki lalar pa piny weng. Krisito owaco bot luwur pa En: 'Un obedo mac pa piny.' Bot cwiny mo keken ma gamo Yesu, laŋ pa Kalivari owaco: 'Nen wel pa cwiny: "Ceti i piny weng, ki luru ngec maber bot ngat mo keken.".' Pe myero weko gin mo keken ogang tic man. En aye tic madwong weng pi kare; myero obedo ma ogonye maloyo macalo kare ma pe giko. Mer ma Yesu onyuto pi cwiny pa jo i rwom me wiya ma otimo pi coko gi woko, obigongo luwur pa En weng. Testimonies, volume 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

Kica madwong pa lok pa nabii, ma malaika omiyo, ki ma kityeko keto matek ki tic pa William Miller, gin obedo lagwok maleng me yaro bot piny weng. Cik me Apar, kacel ki cik pa kit me piny, cik pa bedo maber pa ringo, ki cik pa kwano lok pa nabii, kityeko miyo gi ki Lami Cik Madit acel keken; ka i juko cik acel, i juko gi weng. Juko pa kit me timo ma kityeko miyo bot William Miller ocako kweko ma ki medo medo, ma pa agiki bikelo Adventism me juko Sabat me nino abicel aryo.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> Rwot tye ki kom kwede jo ma gikwano ni gin jo pa en i cawa me agiki man. I kom man, jo ma tye i kabedo me twero gibicako yo ma okato tutwal ki yo ma Nehemiya otingo kwede. Pe keken gibiyeko woko gwoko Sabat kede ganggi, kede gibipeyo ne; ento gibitemo me rigo ne bot jo mukene, kun gibikubo ne piny i bolo me kit pa dano ki tekwaro. I kanisa ki i tung ma dit i wang lobo, latic pa Lubanga gibigoyo dwongi pi rwate me gwoko nino acel me cabit. I pi ma dit ki i piny tye ki porema; kede porema man gibimed maber, porema acel piny maber ikom acel mukene; kede bungu matino me jo me gwoko Sabat ma tye ki tam cwiny maber gibinyuto gi calo jo ma gikelo kwec pa Lubanga bot piny, pi kwede pegi gwoko Sande.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> Satan yabo lok me bur man pi omako piny i bolo. En aye taro pa en me kweyo dano me moko bal. Obedo tye ka otimo kit ma pire tek i yabo dini weng ma pe atir; ki i temo pa en me kweyo kwena me bal, pe obalo i gin mo keken. I labongo dwaro pa dini, dano ma kiwiyogi tipu pa en gicweyo tim me kuro ma rac loyo pi dano mukene, ki gimiyo gi peko ma rweny loyo. Satan ki lutici pa en kombedi tye ki tipu acel; ki lok me con obi dok otime doki i cawa wa.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> Tye jo ma gicweyo wii gi ki bedo me gutim tim marac; i piny-piny ma obur i cwinya gi giketo woko bal mene ma gibitimo. Jo magi gibwoyo kene. Gikwanyo woko cik madwong me atir pa Lubanga, ci i kabedo ne gicweyo lunyut pa gigi keken; ka giconyo gi ki lunyut man, giyaro kene ni gin maleng. Rwot obi wegi me nyutu piny gin ma tye i cwinya gi, me timo kun ki tipu pa laco ma luyo gi. Obi wegi me nyutu pe-hiro matek gi ikom cik pa En, i yore ma gitimo bot jo ma tigi ikom cikke. Gin bibed ki tipu acel pa cwiny ma opuk me dini ma ogoye lwak ma gicobo Kristo i kom misalaba; kanisa ki gamente bibed i rwate acel ma pe atir.

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> Kanisa me kombedi olubo cing pa Yahudi me kare macon, ma gi oweko cik pa Lubanga pi yore megi keken. En oloko cik ma kicweyo, obolo kica ma pe kato, ci kombedi, calo kare kon, cwiny madwong, pe yie, ki bedo pe atir, gin aye lapok tic. Kit ma en tye kwede ma atir kiketo piny i lok magi ma oa ki i wer pa Musa: ‘Gi oyiko pirekgi; cobogi pe obedo calo cobo pa lutino pa en; gin aye dul ma gibalo yoo ki ma giywayo yoo. Utim bot Rwot calo man, jo ma pe tye ki ngec ki jo pe genyo? Pe en woni ma odiyo yin? Pe en ocweyo yin ki oketo yin piny?’ Review and Herald, March 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Kayo ma agiki pa adiera ma Adventism timo obedo i kare me cik me Sunday, pien Adventism dwogo cako kit ma otime con i Israel, ka ‘gikwako ki tipu acel pa wic me dini ma odek lwak ma omero Kristo i cal; Kereke gi Gavumenti bigubed ka kibedo kacel i rwom marac acel.’ Golo cik ma medo-medo pa Adventism ocoyo i Ezekiel, kabedo aboro, ki gin ma Lubanga pe mito angwen ma medo malo, ma i poropheti ginyutu cawa angwen pa Adventism ma ocako i 1863. Tim marac ma agiki obedo kare ma ladit pa Jerusalem giwoto piny bot ceng.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> En ocwal an i dyeŋ me iyie pa ot pa Rwot, kede, nen, i wang-ot pa ot pa Rwot, i tung lawang-ot ki kica, onongo tye macalo dano apar aryo abic, ki butgi oboto ot pa Rwot, ki wangegi oboto tung ceng; ki gibworo ceng bot tung ceng. En owaco bot an ni, In ineno man, o Wod pa Dano? En bedo matidi bot ot pa Yuda ni gitetimo jame me kwero ma gitetimo kany? Pien gipongo piny ki tim me tek, ki gidwogo me koyo cwinya; kede, nen, giketo twic i cimgi. Pien man, an bibi timo gi ki cwinya ma tek: wang an pe abi yweyo, pe abi timo kica: kadi bed gibiyo i wi an ki dwon madit, ento pe abi winjo gi. Ezekiel 8:16-18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Yik ma kityeko i kare meno ki nyutu i "saa" me yik pa Belshazzar.

> 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 plaister 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 shew 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. 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. Daniel 5:1–9.

> Rwot Belshazzar otimo banketi madit pi ladit pa iye alufu acel, ci onwongo tye ka kunyo waini i wanggi alufu eno. Belshazzar, ka otemo waini, ociko ni kikelo jami me dhahabu ki me feza ma laco pa iye Nebukadnezzar ocweyo ki i ot pa Lubanga ma tye i Yerusalem; pi rwot, kede wod pa rwot, dako pa iye, ki lawuri pa iye, gikunyo iye. Eka gikel jami me dhahabu ma kicweyo ki i ot pa Lubanga ma tye i Yerusalem; ci rwot, ki wod pa rwot, dako pa iye, ki lawuri pa iye, gikunyo iye. Gikunyo waini, ci gumoiyo jogi me dhahabu, ki me feza, me shaba, me ayironi, me yath, ki me kidi. I cawa acel keken, butu me lwete pa dano obino woko, ci ocone i bot tabaza i peyo me wang ot pa ot pa rwot; ci rwot oneno butu me lwete ma ocone. Eka wang rwot oloko, ci paro pa iye ocoyo, nyaka gud me it pa iye opoko, ci magoti pa iye okwanyo kacel. Rwot oywako dwon madit, ka ciko ni kikelo jo-kwaro cing, Kaludaya, ki jo-lagoro. Rwot owaco bot jo-lapwony pa Babulon ni, “Ngat mo ma obikwan coc man, ki oonyisa an lube pa en, obicwal gi lawic me skaleti, ki obime yiwot me dhahabu i wic pa iye, ki obibedo rwot acel adek i piny pa rwot.” Eka obinye jo-lapwony weng pa rwot; ento pe gubedo ki twero me kwano coc man, pe bene ginyutu bot rwot lube pa en. Eka rwot Belshazzar opoto tutwal, wang iye oloko, ki ladit pa iye gipongo. Daniel 5:1-9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

I "cawa acel keken" ma tam me kwero pi Belshazzar obino, ki bolo Shadrach, Meshach ki Abednego i ot me mac ma ki cweyo obed maloyo "abicel" ikom kit ma pol kare.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Kombedi, ka un tye atek, ka iwinyo dwon pa cornet, flute, harp, sackbut, psaltery, kacel ki dulcimer, ki kit weng pa wer, imoli piny ki ipako cal ma an ocweyo; ber. Ento ka pe ipako, gubicwilo un i cawa en keken i tung piny i ot me mac ma pye pye; ci Lubanga ngo en ma obicweyo un woko ki i lweta? Shadrak, Meshak, ki Abednego, gudwoko rwot waco ni, ‘O Nebukadnezar, pe watye ki mito me dwoko in i kom lok man. Ka obedo kamano, Lubanga wa ma wan watiyo bot en tye ki twero me cweyo wa woko ki i ot me mac ma pye pye, ci en obicweyo wa woko ki i lweti, o rwot. Ento ka pe, bed ngene bot in, o rwot, ni pe wabitiyo bot lubanga mamegi, bende pe wabipako cal me dyere ma in ocweyo.’ Ecen Nebukadnezar opong ki keco madit, ci kit me kom wicge oloke bot Shadrak, Meshak, ki Abednego; omiyo owuo, ci omiyo cik ni kicako yubo ot me mac pi abicel loyo kit ma kitimo ne con. Daniel 3:15-19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Cawa” me yubo pi Belshazzar obedo “cawa” me yubo acel keken pi Shadrach, Meshach ki Abednego, kede i rek aryo, “seven times” ginyutu macalo lamal pa yubo en. Gi adek magi ginyutu laco coyo aryo ma gii woto malo i polo ki “clouds” macalo cal me lweny i “cawa” me piny odugu madit i kare pa Cik me Sunday, ki Belshazzar nyutu yubo me bal pa lobo ma kelo i lewic me piny i “cawa” acel keken.

We will continue our study of Belshazzar’s judgment in the next article.

Wa bi mede ki kwan wa me gamo i kom Belshazzar i coc ma obino.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> Atye atuk i wic matek ikom rwom ma piny me bedo maleng ikin jo wa. Ka aparo ikom lok me kot ma kiwaco i kom Capernaum, apar ni bodho ma madit loyo bino bot jo ma ngene adwogi, ento pe giwoto ki adwogi, ento giwoto i tegi me mac ma gipopoyo kene. I kare me oturo, awaco lok bot jo i kit ma matir loyo, ka apenyogi me penyo ngec me cwinya gi kene; An en ngo? An obedo Kirisitiani, onyo pe? Cwinya odwoko nyen? Kec pa Lubanga ma cwalo dwoko ocweo kit bedo na? Adwoko cwinya ikom tim marac na? Atyeko miyo ngec ikomgi? Ki yubu woko gi? An obedo acel ki Kristo, calo en tye acel ki Ladit? Abayo kombedi gin ma kare acel an ahero? Kombedi, an ahero gin ma kare acel an abayo? Aparo ni apimo gin weng keken calo goro pi rwom madit pa ngec me Kristo Yesu? Aparo i cwinya ni an obedo jami ma Yesu Kristo ogolo me kene, kede ni ki cawa mo keken myero alor kene i tic pa en?

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> Wan tye i bur kio pa jami madit ki matir. Lobo weng bi ler ki dwong’ pa Rwot, calo pi cobo cawa pa bwo madit. Lok pa lanen tye ka tyeko, ki kare me yie matek tye i anyim wa. Lok me ngolo macon, ma gityeko goro gi mot pi kare madit, bi cako odoco; ki lok me ngolo manyen bi cako yoli; manyen ki macon bi yubu kacel, ki eni obi time macok coki. Malayika tye ka rwato yie angwen wek pe gi beco, paka tic ma gicimo me ciko omi bot lobo weng; entiyo, yie matek tye ka cako, dul me polo tye ka pongo, gi tye ki kore me poto i kom lobo, ki bot jo mapol obi calo lacam i otir.

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> Ngat mapol gogola ki pe giyie, ka wan owaco gi, higni 20 ki 30 woko, ni Sande bi ketone i wi lobo weng, ki cik bi keti me gum dano me gwoko ne, ki loyo cwiny. Wa nen ni tye ka time. Gin weng ma Lubanga owaco pi anyim obedo ni bi time adier; pe gin acel bi balo ki gin weng ma owaco. Protestantisimu kombedi tye ka yubo cing woko i lacer madwong me nwako cing ki Papasi, ki tung matek tye ka keti me kedo piny woko Sabat pa cik ma angwen; ci laco me richo, ma i cwalo pa Setani oketo Sabat ma pe adier, otino pa Papasi man, obi miyo malo me cano kabedo pa Lubanga.

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> Polo weng omiyona calo gitwero tye ka neno ka kit pa tije tye ka yabo. Kec madit binyutu i lweny madit ma lamal i cing pa Lubanga i lobo. Gin ma madit ki ma tyer binongo time, ki macon. Ka letto obedo, kit pa Lubanga ki kom pa Lubanga bi wiro. Ot me gik me lweny pa polo ogoro; piny weng pa Lubanga, ki gik me tic ne, dong tye atera. Kakare dong mito waco lok acel kende, ci bi time yaro marac-loyo i lobo me kwech pa Lubanga. Bi tye dwogi, ki gudo me polo, ki pac me polo, ki lobo bi wiri, ki bal ma opong i lobo weng. Wot weng i piny pa polo tye me poko lobo pi kec madit.

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> Matek tye konywako jami weng me piny; kacel calo wa ma kinongo lumeny madit ki ngec mapire tek, jo mapol botwa gitye ki calo birijini abicel ma tute ki lampu gi, ento pe ki mafuta i kuru gi; macol, pe gi paro, ki teme pa Lubanga ma laŋ, ma tye ka gonyo. Kun ngima manyen tye kagwede ki piny ka kanywolo, ka tye kagoyo tek i tic weng pa Saitan, me yubu pi lweny madit me agiki ki gwec, lumeny manyen, ngima manyen, ki teko tye tugo ki malo, ka konywako jo pa Lubanga ma pe tetho, macalo kombedi jo mapol tye i bal ki richo. Jo ma kombedi guneno ki gin ma tye time i wangwa, ngo ma cokcok obiro botwa, pe dong gibiro geno i yubu pa dano, ento gibiparo ni Roho Maler myero ki ngeyo, ki okwanyo, ki nyutu i wang jo, pi gicake lweny pi paki pa Lubanga, ki timo tic i yore matidi ki i yore madit me ngima weng, pi waro cwiny pa laryogi. Kidi acel keken ma adwogi ki bedo mot pe turo en Kidi pa Kare Weng. Jo keken ma gibeyo i wi Kidi man gi ber.

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> Jo ma kombedi gi paro me ringo, ka woko ki kica ma Lubanga ocwalo i lok pa en kacel ki lok pa lami me Lamo pa en, pe matwal gibiro rwate kacel ki dul maleng pa jo ma kigolo-woko. Gin gi mit mar ringo, paro gi opoto piny, ki gin otamitore i wang Lubanga. Pe gityeko cweyo gi maleng ki adiera. Pe gi rwate i kit pa Lubanga; pe gityeko loyo gi keken, kacel ki piny ki mito pa en kacel ki lagoro pa en. Kit pa dano magi tye i kanisa wa weng, omiyo kanisa tye cwer ki lalo, ki tye macek me tho. Pe myero ki miyo lok ma pe cwiny tye kwede kombedi; ento myero lok ma kicimo ki teko, ma ocok kore, ma tulo jami weng ma pe maleng, ka yubu Yesu malo. Myero wan calo jo weng wotye i kit me geno, ka timo tic, ka kuro, ka gwoko neno, ka lamo.

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> Tamo ma opong maber me dwogo me aryo pa Kristo myero kiyaro yaro bot jo, ki gin ma pire tek ma tye iye; kun wa tye ka kwano bino marom ne pa Rwot wa Yesu me bino i yecu pa ne, mano bitero wa me tongo gin me lobo calo peya ki piny peya. Yecu weng onyo luyot me lobo peke ki wel; pien ngat ma tye ki geno atir bedo i wi lobo; tuk pa ne tye ka woto malo bot Polo. Obedo lawot ki lacam. Dul pa ne tye malo. Obedo ka cano rayo me ceng pa bedo maler pa Kristo i cwinya pa ne, pi obed ler ma tur ki ma ler maber i otum me kit ma ocobo lobo. En aye geno ma tek nining, tamo ma tye ngwec nining, luvu ma guro maber nining, dugu ma lamal, ma kicwero bot Lubanga, ma ki neno iye; ki gin ma cwero atir ikom ne ki lobo! “En aye, beduru ka nono, ki lameru kare weng, kuti kikano ni mwadwong’ me lwo woko ki bot gin weng magi ma bi time, ki ocung’ i wang Wod Dano.” “En aye, beduru ka nono, pien pe unongo kare mene ma Rwot wuu bi bino.” “En aye, beduru tung’ keken; pien i kare ma pe uparo, Wod Dano bibu bino.” “Nen, abi calo jang’iyi. Obed maber ngat ma yaro, ki gwoko lagwete pa ne.” Pamphlets, 38-40.

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