In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Mu gice cyo mu gitabo *Testimonies*, umubumbe wa gatanu, twamaze iminsi tureberamo mu nyandiko nyinshi; tubwirwamo ibyerekeye iyerekwa ry’urusengero ryahawe Ezekiyeli, Yesaya na Yohana:
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.”
«Այս դասերը մեր օգտի համար են։ Մենք պետք է մեր հավատը հաստատենք Աստծո վրա, որովհետև հենց մեր առաջ մի ժամանակ է, որ պիտի փորձի մարդկանց հոգիները։ Քրիստոսը, Ձիթենյաց լեռան վրա, վերապատմեց այն ահավոր դատաստանները, որոնք պիտի նախորդեին Նրա երկրորդ գալստյանը. «Պատերազմների և պատերազմների լուրերի մասին պիտի լսեք»։ «Ազգը ազգի դեմ պիտի ելնի, և թագավորությունը՝ թագավորության դեմ. և պիտի լինեն սովեր, համաճարակներ և երկրաշարժեր՝ զանազան վայրերում։ Այս ամենը ցավերի սկիզբն է»։ Թեև այս մարգարեությունները մասնակի իրականացում ստացան Երուսաղեմի կործանման ժամանակ, դրանք առավել անմիջականորեն վերաբերում են վերջին օրերին»։
The Ninth of Av
អវ ថ្ងៃទី៩
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Tisha B’Av, जिसका हिब्रू में अर्थ “आव की नौवीं” है, यह वह यहूदी दिवस है जो 586 ईसा पूर्व में बाबुलियों द्वारा पहले मन्दिर के विनाश और 70 ईस्वी में तीतुस द्वारा दूसरे मन्दिर के विनाश का स्मरण कराता है। ये दोनों विनाश एक ही पंचांग-तिथि पर हुए थे—हिब्रू महीने आव के 9वें दिन (जो ग्रेगोरियन कैलेंडर के अनुसार सामान्यतः जुलाई या अगस्त में पड़ता है)। जब सिस्टर व्हाइट अन्तिम दिनों में यरूशलेम के विनाश को “उस समय” के साथ सम्बद्ध करती हैं “जो मनुष्यों के प्राणों को परखेगा,” तब वे दो ऐसे विनाशों की पहचान कर रही हैं, जो दोनों ही शीघ्र आने वाले रविवार-विधि का चित्रण करते हैं।
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Dániel tizenegyedik fejezetének tizenhatodik verse azt a vasárnaptörvényt jelképezi, és összhangban áll a negyvenegyedik verssel. Ezékiel könyvében Jeruzsálem pusztulása annak szemléltetésére szolgál, hogy a vasárnaptörvény idején elválasztatnak a bölcs és a balga szüzek. Ezékiel fogoly volt Babilonban, amikor csodálatos módon Jeruzsálembe vitetett, hogy a nyolcadik fejezettől a tizenegyedikig éppen ezt az elválasztást szemlélje.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Và xảy ra vào năm thứ sáu, tháng thứ sáu, ngày mồng năm tháng ấy, khi tôi đang ngồi trong nhà tôi và các trưởng lão Giu-đa ngồi trước mặt tôi, thì tại đó tay của Chúa Giê-hô-va giáng trên tôi. Bấy giờ tôi nhìn xem, kìa, có một hình dạng như hình dáng của lửa: từ hình dạng ngang hông Ngài trở xuống là lửa; còn từ ngang hông Ngài trở lên thì như vẻ sáng chói, như màu hổ phách. Ngài đưa ra hình dạng của một bàn tay, nắm lấy một lọn tóc trên đầu tôi; và Thần cất tôi lên giữa đất và trời, đem tôi trong các sự hiện thấy của Đức Chúa Trời đến Giê-ru-sa-lem, tại cửa của cổng trong hướng về phía bắc, là nơi đặt tượng ghen tị, tức vật gây nên sự ghen tị. Ê-xê-chi-ên 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Poglavlja osmo do jedanaesto predstavljaju opis odvajanja, a sestra Vajt, komentarišući Jezekilja devet, poistovećuje ne samo to da je ono isto zapečaćenje kao u sedmom poglavlju Otkrivenja, nego i da Jerusalim predstavlja laodikijsku Crkvu adventista sedmoga dana u poslednjim danima.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
„Azok az emberek, akik nem éreznek bánkódást saját lelki hanyatlásuk miatt, és nem siratják mások bűneit sem, Isten pecsétje nélkül maradnak. Az Úr megbízza követeit, a kezükben öldöklő fegyvereket tartó férfiakat: »Menjetek utána a városon keresztül, és vágjatok le; szemetek ne kíméljen, és ne irgalmazzatok: öldököljetek meg öreget és fiatalt, szüzeket, kisgyermekeket és asszonyokat egyaránt; de ne közeledjetek senkihez, akin a jegy van; és az én szenthelyemen kezdjétek.« Akkor a ház előtt levő véneken kezdték.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
«នៅទីនេះ យើងឃើញថា ព្រះវិហារ គឺជាទីបរិសុទ្ធរបស់ព្រះអម្ចាស់ ជាអ្នកដំបូងដែលទទួលការវាយប្រហារពីព្រះពិរោធរបស់ព្រះជាម្ចាស់។ ពួកចាស់ទុំ គឺអ្នកទាំងឡាយដែលព្រះបានប្រទានពន្លឺយ៉ាងច្រើន ហើយដែលបានឈរជាអ្នកការពារផលប្រយោជន៍ខាងវិញ្ញាណរបស់ប្រជាជន បានក្បត់ការទុកចិត្តដែលបានប្រគល់ឲ្យពួកគេ។ ពួកគេបានប្រកាន់ជំហរថា យើងមិនចាំបាច់រង់ចាំអព្ភូតហេតុ និងការសម្ដែងយ៉ាងច្បាស់នៃព្រះចេស្តារបស់ព្រះ ដូចនៅសម័យមុនទៀតឡើយ។ សម័យកាលបានផ្លាស់ប្ដូរ។ ពាក្យទាំងនេះពង្រឹងអសេចក្ដីជំនឿរបស់ពួកគេ ហើយពួកគេនិយាយថា៖ ព្រះអម្ចាស់នឹងមិនធ្វើល្អឡើយ ហើយក៏នឹងមិនធ្វើអាក្រក់ដែរ។ ទ្រង់មានព្រះមេត្តាករុណាពេក ដើម្បីនឹងមកទស្សនាប្រជារាស្ត្ររបស់ទ្រង់ដោយការវិនិច្ឆ័យទោស។ ដូច្នេះ “សេចក្ដីសុខសាន្ត និងសុវត្ថិភាព” គឺជាសម្រែកពីមនុស្សទាំងឡាយ ដែលនឹងមិនលើកសំឡេងរបស់ខ្លួនឡើងដូចត្រែម្ដងទៀត ដើម្បីបង្ហាញដល់ប្រជារាស្ត្ររបស់ព្រះអំពីការរំលងរបស់ពួកគេ និងដល់ពូជពង្សយ៉ាកុបអំពីអំពើបាបរបស់ពួកគេ។ ឆ្កែគថ្លង់ទាំងនេះ ដែលមិនព្រមព្រុស គឺជាអ្នកដែលទទួលសងសឹកដ៏សុចរិតនៃព្រះដែលត្រូវបានបង្កឲ្យព្រះពិរោធ។ បុរសទាំងឡាយ ក្មេងស្រីទាំងឡាយ និងកុមារតូចៗ សុទ្ធតែវិនាសអន្តរាយរួមគ្នា។»
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Những sự gớm ghiếc mà những người trung tín phải than thở và kêu khóc vì chúng là tất cả những gì đôi mắt hữu hạn có thể nhận thấy được; nhưng những tội lỗi xấu xa nhất, là những tội khiến cơn ghen thánh của Đức Chúa Trời tinh sạch và thánh khiết bị khuấy động, thì lại không được bày tỏ ra. Đấng Dò Xét lòng người vĩ đại biết mọi tội lỗi được kẻ làm điều gian ác phạm cách kín giấu. Những người này dần cảm thấy yên ổn trong sự lừa dối của mình, và vì sự chịu đựng lâu dài của Ngài, nên nói rằng Chúa chẳng thấy; rồi hành động như thể Ngài đã từ bỏ đất. Nhưng Ngài sẽ vạch trần sự đạo đức giả của họ và sẽ phơi bày trước mặt những người khác những tội lỗi mà họ đã hết sức cẩn thận che giấu.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Không có sự cao trọng nào về địa vị, phẩm giá, hay sự khôn ngoan theo thế gian; không có chức vụ nào trong thánh chức có thể gìn giữ con người khỏi hy sinh nguyên tắc khi bị phó mặc cho chính lòng mình dối trá. Những kẻ từng được xem là xứng đáng và công chính lại tỏ ra là những kẻ cầm đầu trong sự bội đạo và là gương về sự thờ ơ cùng sự lạm dụng các ân huệ của Đức Chúa Trời. Ngài sẽ không còn dung thứ đường lối gian ác của họ nữa, và trong cơn thịnh nộ của Ngài, Ngài đối xử với họ chẳng chút thương xót.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Kwa kusitasita Bwana huondoa uwepo Wake kutoka kwa wale ambao wamebarikiwa kwa nuru kuu na ambao wamehisi nguvu ya neno katika kuwahudumia wengine. Hapo kwanza walikuwa watumishi Wake waaminifu, waliopendelewa kwa uwepo na uongozi Wake; lakini walimwacha na kuwaongoza wengine katika upotovu, na kwa hiyo huletwa chini ya kutopendezwa kwa Mungu.” Testimonies, volume 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Ezékiel egész könyve Jeruzsálem pusztulásának összefüggésében helyezkedik el. Ezékiel bizonyságtételében külön meg van jelölve Nabukodonozor másfél évig tartó ostroma, de Jézus Máté huszonnegyedik fejezetében adott figyelmeztetésének „közvetlenebb alkalmazása” az utolsó napokban van. Ezékielnél ez az igazságvonal a huszonnegyedik fejezetben található.
January 15, 588 BC
588 Kr. e. január 15.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Ismét, a kilencedik esztendőben, a tizedik hónapban, a hónap tizedik napján így szólt hozzám az Úr igéje: Embernek fia, jegyezd fel e nap nevét, éppen e mai napét: Babilon királya e mai napon indult Jeruzsálem ellen. Ezékiel 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
در این تاریخ، که بر گواهان کتابمقدسیِ دیگر نیز استوار شده است، محاصرهای هجدهماهه آغاز شد. کلام خداوند که در آن تاریخ بر حزقیال نازل شد، مشتمل بود بر مَثَلِ شهر خونین که با دیگی جوشان و در پیِ آن آتشی عظیم تصویر شده است. این مَثَل بهروشنی نمایانگر داوری بر اورشلیم است، و در همان فصل، در ادامه، با آن همراه میشود که همسر حزقیال بر اثر ضربهای ناگهانی به آرامگاه سپرده میشود، بهعنوان نمادی از اینکه محاصرهای که سرانجام مَقْدِس را نابود میکرد، آغاز شده بود.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Và lời Đức Giê-hô-va lại đến cùng tôi rằng: Hỡi con người, nầy, Ta cất khỏi ngươi điều mắt ngươi ao ước bằng một tai họa bất ngờ; nhưng ngươi chớ than khóc, chớ khóc lóc, nước mắt ngươi cũng chớ tuôn rơi. Hãy nén tiếng than, chớ làm tang cho kẻ chết; khá vấn khăn trên đầu ngươi, mang giày nơi chân, chớ che môi, cũng đừng ăn bánh của người ta. Vậy, buổi sáng tôi nói với dân sự; đến chiều, vợ tôi qua đời; và sáng hôm sau tôi làm y như điều mình đã được truyền dạy. Ê-xê-chi-ên 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Sai mutanen da suke kewaye da Ezekiyel suka tambaye shi ma’anar misalin da kuma mutuwar matarsa.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Mbuae na watu waliniambia, Je, hutatuambia mambo haya ni nini kwetu, hata unatenda hivi? Ndipo nikawajibu, Neno la Bwana lilinijia, kusema, Uinenee nyumba ya Israeli, Bwana MUNGU asema hivi; Tazama, nitalitia unajisi patakatifu pangu, fahari ya nguvu zenu, tamanio la macho yenu, na kitu kile ambacho roho zenu zakisitiri huruma; na wana wenu na binti zenu mliowaacha wataanguka kwa upanga. Ezekieli 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
ሚስቱ የሕዝቅኤል እና መቅደሱ በክፍሉ ውስጥ ሁለቱም “የዓይኖችህ ምኞት” ተብለው ተለይተዋል። የመጽሐፍ ቅዱስ ታሪክ ጸሐፊዎች ከበባው አሥራ ስምንት ወራት እንደቆየ ይገልጻሉ፤ ሲስጢዮስና ቲቶስ ያደረጉት ከበባ ግን ከ66 ዓ.ም. እስከ 70 ዓ.ም. ድረስ አራት ዓመታት ቆይቷል። ከሲስጢዮስ የመጀመሪያው ከበባ እስከ ጥፋቱ ድረስ ያለውን ጊዜ በትክክል ሲቆጠር ሦስት ዓመት ተኩል ነው፤ “አካታች ቆጠራ” የሚባለውን በመተግበር ግን፣ እርሱም በመጽሐፍ ቅዱስ ብዙ ጊዜ የሚጠቀሙበት የቆጠራ ሥርዓት ስለሆነ፣ አራት ዓመታት ይሆናል። ሁለቱም የቆጠራ መንገዶች ትክክለኛ መሆናቸውን መረዳታችን ከሲስጢዮስ እስከ ቲቶስ ድረስ ያሉትን ሦስት ዓመት ተኩል እንዲሁም አራት ዓመታት ማየት እንድንችል ያስችለናል።
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Muli na masab witness bilong Sunday law long tupela bagarap bilong Jerusalem, na ol nambawan liklik hap tok bilong tupela dispela histori i mas yusim long Sunday law i laik kam klostu nau—ples we Laodicea bai tromoi i go ausait long maus bilong Bikpela. Stat bilong raunim taun bilong Nebukadnesar em mak bilong dai bilong meri bilong Esekiel. Long taim em i dai, God i bin tokim Esekiel long em i no ken soim sori long ples klia, long wanem em yet em i bin mak bilong ol Juda i kisim i go long kalabus.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
Mu mpera y’imyaka ine, kuva mu wa 66 kugeza mu wa 70, harangwa n’ikimenyetso cy’igisesengurizo cy’ubutayu, ari cyo kimenyetso ku Bakristo b’i Yerusalemu cyo guhunga.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Ansin, nuair a chì sibh gràinealachd an lèir-sgrios, air an do labhair Daniel am fàidh, na seasamh anns an ionad naomh, (ge bè a leughas, tuigeadh e:) an sin teicheadh iadsan a tha ann an Iudèa a-chum nam beann. Mata 24:15,16.
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Két ostrom, amelyek nyilvánvalóan megfelelnek egymásnak, és mindkét ostrom a kezdetén magában foglal egy „jelt”. Amikor Ezékiel megmagyarázta, mit jelentett felesége halála és az, hogy ő maga nem gyászolt, ezt mondta, majd följegyezte:
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Így lesz Ezékiel számotokra jel: mindaz szerint, amit ő cselekedett, ti is úgy cselekedjetek; és amikor ez bekövetkezik, megtudjátok, hogy én vagyok az Úr Isten. Ezékiel 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Ezékiel feleségének halálának jele az azonosulás volt Jeruzsálemnek és a templomnak a hamarosan bekövetkező pusztulásával, valamint az azt követő babiloni fogsággal. A pusztító utálatosság jele, amelyről Dániel szólt, figyelmeztetés volt arra, hogy meneküljenek a pusztulás elől, de mindkét ostromnak van jele a kezdetén.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Sẽ có một cuộc vây hãm mang tính tiên tri trước đạo luật ngày Chủ nhật sắp đến, và cái chết của vợ Ê-xê-chi-ên là biểu tượng cho thấy hội thánh Cơ Đốc Phục Lâm Lao-đi-xê đã hoàn toàn bị bỏ qua; còn Ê-xê-chi-ên là biểu tượng của một trăm bốn mươi bốn nghìn người, và là biểu tượng của ngọn cờ được dựng lên vào lúc bắt đầu cuộc vây hãm. Ê-xê-chi-ên là ngọn cờ của một trăm bốn mươi bốn nghìn người vào lúc khởi đầu cuộc vây hãm Ba-by-lôn, và dấu hiệu của sự gớm ghiếc tàn phá vào lúc khởi đầu là “dấu hiệu” của La Mã. Một dấu hiệu nói đến sự cảnh báo bên trong, còn dấu hiệu kia nói đến sự cảnh báo bên ngoài. Chắc chắn đã có một sự cảnh báo cho các Cơ Đốc nhân vào năm 66, nhưng dấu hiệu cảnh báo là La Mã. Dấu hiệu trong sự hủy diệt của Ba-by-lôn là vợ của Ê-xê-chi-ên. La Mã là tầng lớp nhận dấu con thú, còn Ê-xê-chi-ên là dấu hiệu của những người nhận ấn của Đức Chúa Trời.
Two Ending Periods
የሁለት መጨረሻ ዘመናት
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
ការឡោមព័ទ្ធលើកទីមួយបានបន្តរយៈពេលដប់ប្រាំបីខែ ហើយការឡោមព័ទ្ធលើកទីពីរបានបន្តរយៈពេលបួនឆ្នាំ។ ការឡោមព័ទ្ធទាំងពីរនេះសុទ្ធតែរកឃើញការសម្រេច «ដោយផ្ទាល់ជាង» របស់វានៅក្នុងគ្រាចុងក្រោយ ហើយការឡោមព័ទ្ធទាំងពីរនេះក៏មានទំនាក់ទំនងដោយផ្ទាល់ជាមួយនឹងពាក្យទំនាយអំពីរយៈពេលបីរយកៅសិបមួយឆ្នាំ និងដប់ប្រាំថ្ងៃ ដែលមាននៅក្នុង វិវរណៈ ៩:១៥។
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
ራእይ ዘጠኝ ቁጥር አሥር የተጠቀሱት አምስቱ ወራት መጀመሪያ ከሠላሳ ስምንት ዓመታት ዘመን ጋር የሚለይ ታሪክን አካትቶ ነበር፤ ይህም ወደ አራት ዓመት ከበባ የሚያበቃ ሲሆን ከቁጥር ሠላሳ ስምንት ጋር የተያያዘ ነው፥ እንዲሁም የእስልምናን መነሣት ለይቶ አመለከተ። ያ የአራት ዓመቱ ከበባ ተጓዳኙን በዚያ ታሪክ ውስጥ ያገኛል፤ ይህም (አምስቱ ወራት) አንድ መቶ ሃምሳ ዓመታት በተፈጸመ ጊዜ እና ሦስት መቶ ዘጠና አንድ ዓመታትና አሥራ አምስት ቀናት በተጀመሩ ጊዜ የጀመረ ነው። ይህም በJuly 27, 1449 ተጀመረ፤ ከአራት ዓመታት በኋላም እስልምና በConstantinople ላይ ሃምሳ አምስት ቀናት የቆየ ከበባ አመጣ፥ ይህም በ29 May 1453 ተፈጸመ።
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
A július 27-én, 1449-ben kezdődött időprófécia 1844. augusztus 11-én ért véget; ekkor az első és második angyal mozgalmának 1840-től 1844-ig tartó négy éve egybeesett az 1333-tól 1337-ig tartó négyéves ostrommal, valamint az 1449-től 1453-ig terjedő négyéves időszakkal. E három tanú, amelyek mind közvetlenül ugyanannak a prófétai vonalnak a részei, egy jelképes, négyéves időszakot képviselnek, amikor az 1840-től 1844-ig tartó első és második angyali mozgalom megismétlődik a harmadik angyal mozgalmának történetében. E három tanú egy négyéves ostromot szemléltet a száznegyvennégyezer történetében. Ezt a négyéves időszakot Jeruzsálem ostromai is ábrázolják 66-ban és 70-ben.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
A Cestius által Kr. u. 66-ban megkezdett, majd Titus által Kr. u. 70-ben befejezett négyéves ostrom kezdete egy alfa-jelképet, vége pedig egy ómega-jelképet alkot e négyéves időszakra nézve. Ugyanez az időszak három és fél évként is ábrázolható, ami viszont összhangban áll azzal a három és fél prófétai évvel, amely alatt a pápai Róma megtaposta a szentélyt.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Ali dvorište koje je izvan hrama izostavi i ne mjeri ga, jer je dano neznabošcima; i oni će gaziti sveti grad četrdeset i dva mjeseca. I dat ću vlast svojim dvama svjedocima, i oni će prorokovati tisuću dvjesta i šezdeset dana, odjeveni u kostrijet. Otkrivenje 11: 2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Kandi bazagwa n’inkota, kandi bazajyanwa ho iminyago mu mahanga yose; kandi Yerusalemu izakandagirwa n’Abanyamahanga, kugeza igihe cy’Abanyamahanga kizasohorera. Luka 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Ni ngombwa kumenya ko ndimo nkoresha kubara “harimo” no kubara “hatarimo” ku gihe gishushanywa n’ikimenyetso cya alfa cya Cestius kugeza ku kimenyetso cya omega cya Titus. Ibi bigaragaza ko imikoreshereze ibiri y’igihe ihagarariwe mu mateka amwe. Uyu ihame rya Bibiliya twarimaze kurivugaho igihe twatekerezaga (mu nyandiko nyinshi zatambutse) ku gihe kiri hagati y’uruzinduko rwa Yesu i Kayesariya-Filipi (Panium) n’urugendo rwe rwo kujya ku Musozi wo Guhindurirwaho ishusho. Abanditsi babiri ba Bibiliya bandika iminsi itandatu, undi akandika umunani.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Pambuyo pa masiku asanu ndi limodzi Yesu anatenga Petro, Yakobo, ndi Yohane m’bale wake, ndipo anawakwera nawo ku phiri lalitali pawokha. Mateyu 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Hat nap múlva Jézus maga mellé vette Pétert, Jakabot és Jánost, és felvitte őket külön, csak őket, egy magas hegyre; és elváltozott előttük. Márk 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
És lőn mintegy nyolc nappal e beszédek után, maga mellé vévén Pétert, Jánost és Jakabot, felméne a hegyre imádkozni. Lukács 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
ਯਰੂਸ਼ਲਮ ਦੀ ਨਾਸੀ ਦਾ “ਹੋਰ ਸਿੱਧਾ” ਲਾਗੂ ਹੋਣਾ ਅੰਤਿਮ ਦਿਨਾਂ ਉੱਤੇ ਹੈ, ਅਤੇ ਉਹ ਨਾਸੀ ਬਾਬਲ ਅਤੇ ਰੋਮ ਦੁਆਰਾ ਪ੍ਰਤੀਕਿਤ ਕੀਤੇ ਗਏ ਦੋ ਸਾਕਸ਼ ਹਨ। ਇਹ ਦੋ ਸਾਕਸ਼ ਆਪਸ ਵਿੱਚ ਇਕਸਾਰ ਹਨ, ਪਰ ਸੱਚਾਈ ਨੂੰ ਹੋਰ ਉਭਾਰਣ ਲਈ ਵੱਖ-ਵੱਖ ਅਤੇ ਅਤਿਆਵਸ਼ਕ ਭਵਿੱਖਬਾਣੀ ਸੰਬੰਧੀ ਵਿਸ਼ੇਸ਼ਤਾਵਾਂ ਪ੍ਰਦਾਨ ਕਰਦੇ ਹਨ। ਰੋਮ ਦੁਆਰਾ ਘੇਰਾਬੰਦੀ (66 ਤੋਂ 70) ਚਾਰ ਸਾਲਾਂ ਦੀ ਸੀ, ਜੋ ਤਿੰਨ ਅਤੇ ਅੱਧੇ ਸਾਲਾਂ ਦਾ ਵੀ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦੀ ਹੈ। ਇਹ ਤਿੰਨ ਅਤੇ ਅੱਧੇ ਸਾਲ ਪਵਿੱਤਰ ਸਥਾਨ ਅਤੇ ਸੈਨਾ ਦੇ ਰੌੰਦਿਆਂ ਜਾਣ ਨਾਲ ਜੁੜਦੇ ਹਨ, ਜੋ ਪਗਾਨੀਵਾਦ ਅਤੇ ਪਾਪਾਈਵਾਦ ਦੋਹਾਂ ਦੁਆਰਾ ਪੂਰਾ ਕੀਤਾ ਗਿਆ। ਪਾਪਾਈਵਾਦ ਦੁਆਰਾ ਰੌੰਦਿਆਂ ਜਾਣਾ ਤਿੰਨ ਅਤੇ ਅੱਧੇ ਪ੍ਰਤੀਕਾਤਮਕ ਸਾਲਾਂ ਲਈ ਸੀ, ਜਿਸ ਦਾ ਪੂਰਵਰੂਪ ਰੋਮ ਦੀ ਘੇਰਾਬੰਦੀ ਦੇ ਸ਼ਾਬਦਿਕ ਤਿੰਨ ਅਤੇ ਅੱਧੇ ਸਾਲਾਂ ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਸੀ।
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
To četverogodišnje opsadno razdoblje također je povezano s četverogodišnjim razdobljima koja se vežu uz proročku liniju što označava uzdizanje islama, a potom i uzdizanje pokreta najprije prvoga i drugoga, a zatim i trećega anđela. Cestius do Tita presijeca se s kotačem papinskoga Rima, a također i s kotačem islama. Kotač Rima i tri i pol godine Cestija i Tita presijecaju se s papinskim Rimom u njegove tri i pol simbolične godine, čime se tako prepoznaju dva entiteta: poganski i papinski Rim. Kotač islama povezan je istom poviješću, shvaćenom kao četiri godine, ali kao i kod kotača Rima u toj povijesti, islam je povezan s drugom silom podložnom kotaču islama — a to je adventizam. Razdoblje od tri i pol godine predstavlja Rim u obje njegove faze, a četverogodišnje razdoblje predstavlja islam i adventizam. Poganski i papinski Rim ne mogu se proročki razdvojiti, niti se mogu razdvojiti islam i adventizam.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Ez prófétikusan azt követeli meg, hogy amikor Babilon ostromát vizsgáljuk, az ábrázolt tizennyolc hónapos ostrom szemléltetésében az idő kétféle értelmezését lássuk. Az ostromban, amelyet Róma hozott, az idő két ábrázolása prófétikusan megköveteli az idő két ábrázolását abban az ostromban is, amelyet Nabukodonozor hozott. Nabukodonozor tizennyolc hónapos ostroma szintén érthető másfél év jelképének. A tizennyolc hónap másfél év, és a másfelet ki lehet fejezni 1,5 évként. Nabukodonozor ostroma egyszerre volt tizennyolc hónap és egy egész öt tized (1,5) év.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
A hónap Jeruzsálem letiprására rendeltetett hatalomra mutat, az 1,5 év pedig az iszlámra mutat. Az elszámolás prófétai kereke, amely a tizennyolc hónapot azonosítja, Babilont azonosítja, a másik prófétai elszámolási kerék pedig az iszlámot azonosítja. Még nem fejtettük ki annak magyarázatát, miként jutunk el az 1,5 év alkalmazásához az iszlámmal összefüggésben, de meg kell jegyezni, hogy a Róma által véghezvitt pusztításban az idő két elszámolása van jelen: az egyik a Róma prófétai kerekéhez kapcsolódik (mind a pogány, mind a pápai Rómához), a másik elszámolás pedig az iszlám prófétai kerekéhez kapcsolódik. Ezek a jellegzetességek Jeruzsálem pusztulásának mind az alfa-, mind az ómega-beli beteljesedésében megtalálhatók.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
A Cestius és Titus alatti, Jeruzsálem ellen irányuló négyéves ostrom egy olyan prófétai vonal lezárását jelképezi, amely egy harmincnyolc éves időszakkal kezdődött, és egy, az iszlám felemeltetését szimbolizáló négyéves ostrommal zárult; és ugyanazon vonal legvégső négyéves időszaka a százhuszonnégyezer zászlajának felemeltetését jelképezi.
We will continue these things in the next article.
Sɛ yɛbɛtoa saa nsɛm yi so wɔ asɛm a edi hɔ no mu.