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:

Hauv nqe lus los ntawm phau Cov Lus Tim Khawv, phau tsib, uas peb tau muab los tshuaj xyuas hauv ob peb tsab ntawv dhau los no, muaj lus qhia rau peb txog zaj yog toog pom lub tuam tsev uas tau muab rau Exekhee, Yaxayas thiab Yauhas:

“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.”

“Cov lus qhia no yog rau peb txoj kev pab. Peb yuav tsum tuav peb txoj kev ntseeg rau ntawm Vajtswv, vim nyob rau pem hauv ntej ntawm peb tam sim no muaj ib lub sij hawm uas yuav sim neeg tus ntsuj plig. Khetos, saum Roob Txiv Aulib, tau rov piav txog cov kev txiav txim uas txaus ntshai uas yuav los ua ntej Nws txoj kev rov qab los zaum ob: ‘Nej yuav hnov txog tej kev ua rog thiab tej lus xaiv txog kev ua rog.’ ‘Ib haiv neeg yuav sawv tawm tsam ib haiv neeg, thiab ib lub nceeg vaj tawm tsam ib lub nceeg vaj: thiab yuav muaj kev tshaib nqhis, thiab kab mob phem, thiab av qeeg, nyob ntau qhov chaw. Tag nrho tej no yog qhov pib ntawm kev txom nyem.’ Txawm tias tej lus faj lem no tau txais ib feem kev ua tiav thaum lub nroog Yeluxalees raug rhuav tshem lawm los, los lawv muaj ib qho kev siv ncaj qha dua rau hnub kawg.”

The Ninth of Av

Hnub Cuaj ntawm Av

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 destructions 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, uas hauv lus Henplais txhais tias “Hnub Cuaj ntawm lub Hli Av,” yog hnub uas cov Yudais ua kev nco txog qhov uas cov neeg Npanpiloo rhuav tshem Thawj Lub Tuam Tsev thaum xyoo 586 ua ntej Yexus yug thiab qhov uas Titus rhuav tshem Lub Tuam Tsev Zaum Ob thaum xyoo 70. Ob zaug kev rhuav tshem ntawd puavleej tshwm sim rau tib hnub tim—yog hnub tim 9 ntawm lub hli Av hauv daim ntawv qhia hnub Henplais (uas feem ntau poob rau lub Xya Hli lossis lub Yim Hli hauv daim ntawv qhia hnub Gregorian). Thaum Muam White muab qhov kev rhuav tshem Yeluxalees piv rau “lub sijhawm uas yuav sim tibneeg tej ntsuj plig” nyob rau tiam kawg, nws tab tom taw qhia txog ob zaug kev rhuav tshem uas puavleej ua duab piv txwv txog txoj kevcai Hnub Ib uas yuav los txog sai sai no.

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 chapters eight through eleven.

Nqe kaum rau hauv Daniyee tshooj kaum ib sawv cev rau txoj kevcai hnub Chiv ntawd, thiab sib haum nrog nqe plaub caug ib. Hauv phau Exekhee, qhov uas Yeluxalees raug rhuav tshem yog siv los ua piv txwv qhia txog kev cais cov nkauj xwb uas ntse tawm ntawm cov nkauj xwb uas ruam thaum muaj txoj kevcai hnub Chiv. Exekhee yog ib tug neeg raug ntes coj mus nyob hauv Npanpiloo thaum nws raug coj mus rau Yeluxalees los ntawm txujci tseem ceeb kom tau pom qhov kev cais ntawd kiag, raws li tau piav hauv tshooj yim mus txog tshooj kaum ib.

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.

Thiab muaj tshwm sim rau xyoo thib rau, rau lub hli thib rau, rau hnub tim tsib ntawm lub hli, thaum kuv zaum hauv kuv lub tsev, thiab cov txwj laus ntawm Yudas zaum ntawm kuv xub ntiag, tias txhais tes ntawm tus Tswv Vajtswv tau los rau saum kuv nyob ntawd. Ces kuv ntsia ntsoov saib, thiab saib seb, muaj ib yam zoo li tus yam ntxwv uas zoo li hluav taws: txij ntawm qhov zoo li nws lub duav nqes mus, yog hluav taws; thiab txij ntawm nws lub duav nce mus, zoo li qhov ci ntsa iab, zoo li xim daj ci ntsa iab. Thiab nws tsa tau tus yam ntxwv ntawm ib txhais tes tawm los, thiab tuav ib qho plaub hau ntawm kuv taub hau; thiab tus Ntsuj Plig tsa kuv siab nruab nrab ntawm lub ntiaj teb thiab saum ntuj, thiab coj kuv mus hauv tej yog toog pom ntawm Vajtswv mus rau Yeluxalees, rau ntawm lub qhov rooj ntawm lub rooj vag sab hauv uas tig mus rau sab qaum teb; qhov chaw uas yog lub zwm txwv ntawm tus mlom ntawm kev xam khib, uas ua kom muaj kev xam khib. Exekees 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.

Plaub tshooj txij tshooj yim mus txog tshooj kaum ib yog lus piav txog txoj kev sib cais, thiab thaum Muam White piav txog Exekees tshooj cuaj, nws tsis yog qhia meej tias txoj kev ntaus cim foob ntawd yog tib txoj uas hais txog hauv Tshwmsim tshooj xya xwb, tiamsis nws kuj qhia tias Yeluxalees sawv cev rau pawg ntseeg Seventh-day Adventist uas yog Laudikia nyob rau tiam kawg.

“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.’

“Cov uas tsis hnov kev nyuaj siab rau lawv tus kheej txoj kev poob qis ntawm sab ntsuj plig, thiab tsis quaj ntsuag rau lwm tus tej kev txhaum, yuav raug tso tseg tsis tau txais Vajtswv lub cim ntim. Tus Tswv txib Nws cov tubtxib, cov txiv neej uas tuav tej cuab yeej tua nyob hauv lawv txhais tes: ‘Nej cia li mus raws nws hla lub nroog, thiab ntaus: txhob cia nej lub qhov muag khuvleej, thiab nej kuj txhob muaj kev khuv leej li: cia li tua pov tseg kiag li cov laus thiab cov hluas, ob leeg ntxhais nkauj xwb, thiab cov me nyuam yaus, thiab cov poj niam: tiam sis txhob txav ze rau tus neeg twg uas muaj lub cim nyob saum nws; thiab nej pib ntawm Kuv lub chaw dawb huv. Ces lawv thiaj pib ntawm cov txiv neej laus uas nyob ntawm lub tsev ntawd xub ntiag.’

“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.

“Ntawm no peb pom tias pawg ntseeg—tus Tswv lub chaw dawb huv—yog thawj pab uas raug txoj kev nplawm ntawm Vajtswv txoj kev chim. Cov txwj laus, cov uas Vajtswv tau pub lub teeb loj rau thiab tau sawv ua cov neeg zov tej kev txaus siab sab ntsuj plig ntawm haiv neeg, tau ntxeev siab rau txoj kev tso siab uas tau muab rau lawv. Lawv tau tuav txoj hauj lwm hais tias peb tsis tas yuav tos ntsoov txog tej txuj ci tseem ceeb thiab qhov kev tshwm sim pom tseeb ntawm Vajtswv lub hwj chim ib yam li nyob rau hnub thaum ub. Lub sijhawm twb hloov lawm. Cov lus no txhawb lawv txoj kev tsis ntseeg, thiab lawv hais tias: Tus Tswv yuav tsis ua qhov zoo, thiab Nws kuj yuav tsis ua qhov phem. Nws muaj kev hlub tshua dhau lawm uas yuav los txiav txim rau Nws haiv neeg. Yog li ntawd ‘Kev thaj yeeb thiab kev nyab xeeb’ yog lub suab quaj tawm ntawm cov neeg uas yuav tsis rov tsa lawv lub suab zoo li raj nplaim dua kom qhia Vajtswv haiv neeg lawv tej kev txhaum, thiab qhia tsev neeg Yakhauj lawv tej kev txhaum. Cov dev ntsiag to no uas tsis kam tom yog cov uas hnov raug txoj kev pauj ncaj ncees ntawm Vajtswv uas raug ua txhaum. Cov txiv neej, cov ntxhais hluas, thiab cov me nyuam yaus txhua tus puav leej piam sij ua ke.”

“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.

“Cov kev qias neeg uas cov neeg ncaj ncees tau quaj ntsuag thiab qw vim yog tej uas qhov muag txawj tag thiaj pom tau xwb, tab sis tej kev txhaum uas phem tshaj plaws, tej uas ua rau Vajtswv tus dawb huv thiab huv si txoj kev khib ntuj tshwm tuaj, yog tej uas tsis tau raug muab nthuav tawm. Tus Tshawb Nrhiav Siab loj tshaj paub txhua txoj kev txhaum uas tau ua zais ntshis los ntawm cov uas ua phem. Cov neeg no los txog rau qhov xav tias lawv ruaj ntseg hauv lawv tej kev dag ntxias thiab, vim yog Nws txoj kev ua siab ntev ntev, lawv thiaj hais tias tus Tswv tsis pom, ces lawv txawm ua li yog Nws twb tso lub ntiajteb tseg lawm. Tiamsis Nws yuav nthuav pom lawv txojkev ua neeg siab ob sab thiab yuav qhib rau lwm tus pom tej kev txhaum uas lawv tau ceev faj nkaum heev.”

“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.

“Tsis muaj ib yam kev siab dua hauv qib, meej mom, lossis kev txawj ntse hauv ntiajteb no, thiab tsis muaj ib txoj haujlwm hauv chaw ua haujlwm dawb huv twg, uas yuav cawm tau neeg kom tsis txhob txi txoj ntsiab cai pov tseg thaum lawv raug tso cia rau lawv tus kheej lub siab dag ntxias. Cov uas tau raug suav tias tsim nyog thiab ncaj ncees, lawv thiaj li pom tseeb tias yog cov thawj coj hauv kev thim txoj kev ntseeg thiab yog cov qauv ntawm kev tsis quav ntsej thiab ntawm kev tsim txom Vajtswv txoj kev hlub tshua. Nws yuav tsis thev lawv txoj kev phem ntawd ntxiv lawm, thiab hauv Nws txoj kev chim Nws rau txim rau lawv yam tsis muaj kev hlub tshua.

“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.

“Tus Tswv thim Nws qhov xub ntiag tawm ntawm cov uas tau txais koob hmoov nrog txoj kev kaj loj thiab tau hnov txoj hwjchim ntawm lo lus hauv kev ua haujlwm pab lwm tus, yog ib yam uas Nws ua nrog kev tsis txaus siab. Lawv ib zaug tau ua Nws cov tub qhe ncaj ncees, tau txais kev txaus siab nrog Nws qhov xub ntiag thiab Nws txoj kev coj; tiam sis lawv tau ncaim ntawm Nws mus thiab coj lwm tus mus rau hauv kev yuam kev, yog li ntawd lawv thiaj raug coj los nyob hauv Vajtswv txoj kev tsis txaus siab.” 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.

Tag nrho phau ntawv Exekees raug teeb tsa nyob hauv lub ntsiab lus ntawm kev puas tsuaj ntawm Yeluxalees. Hauv Exekees tej lus tim khawv, txoj kev Npexukhanexa tau tuaj kaw lub nroog ib xyoos thiab ib nrab raug qhia tseg meej meej, tiam sis “kev siv ncaj qha dua” ntawm Yexus txoj lus ceeb toom hauv Mathais nees nkaum plaub yog nyob rau hnub kawg. Hauv Exekees, txoj kab ntawm qhov tseeb ntawd pom muaj nyob hauv tshooj nees nkaum plaub.

587 BC

Xyoo 587 ua ntej Yexus yug

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.

Ib zaug ntxiv, nyob rau xyoo cuaj, lub hli kaum, hnub kaum ntawm lub hli, tus Tswv lo lus tau los txog rau kuv, hais tias, Leej Tub ntawm neeg, cia li sau tseg lub npe ntawm hnub no, yog hnub no ntag: vajntxwv Npanpiloo tau sawv tawm tsam Yeluxalees rau tib hnub no ntag. Exekees 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.

Nyob rau hnub no, uas kuj raug tsa ruaj los ntawm lwm cov timkhawv hauv phau Vajlugkub thiab, muaj ib qho kev kaw vauv uas kav kaum yim lub hlis tau pib. Lo lus ntawm tus Tswv uas los txog rau Exekees rau hnub ntawd muaj zaj lus piv txwv txog lub nroog muaj ntshav uas raug piav qhia los ntawm ib lub lauj kaub kub npau npau, tom qab ntawd yog hluav taws loj heev. Zaj lus piv txwv ntawd qhia meej tias nws sawv cev rau txoj kev txiav txim rau Yeluxalees, thiab hauv tib tshooj ntawd kuj txuas ntxiv nrog Exekees tus poj niam raug muab tso rau hauv qhov chaw so vim raug ib qho mob nplawm tam sid ua ib lub cim tias txoj kev kaw vauv uas thaum kawg yuav rhuav tshem lub chaw dawb huv twb pib lawm.

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.

Thiab lo lus ntawm tus Tswv kuj los cuag kuv, hais tias, Me tub ntawm neeg, saib seb, kuv yuav muab tus uas yog qhov ntshaw ntawm koj lub qhov muag tshem ntawm koj mus ib pliag xwb: los koj yuav tsum tsis txhob quaj ntsuag lossis quaj, thiab koj cov kua muag yuav tsum tsis txhob ntws los. Cia li txwv tsis txhob quaj nrov nrov, txhob ua kev quaj ntsuag rau tus tuag, khi koj txoj phuam taub hau rau saum koj, thiab rau koj nkawm khau rau ntawm koj ob txhais taw, txhob npog koj daim di ncauj, thiab tsis txhob noj mov uas neeg coj tuaj. Yog li ntawd kuv thiaj hais rau haiv neeg thaum sawv ntxov: thiab thaum tsaus ntuj kuv tus pojniam txawm tuag lawm; thiab thaum sawv ntxov kuv tau ua raws li qhov uas tau txib rau kuv. Exekees 24:15–18.

Then the people around Ezekiel asked the meaning of the parable and his wife’s death.

Ces cov neeg nyob ib ncig Exekees thiaj nug txog lub ntsiab ntawm zaj lus piv txwv thiab nws tus pojniam txoj kev tuag.

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.

Ces cov neeg hais rau kuv tias, Koj puas yuav tsis qhia rau peb tias tej no txhais li cas rau peb, vim li cas koj thiaj ua li no? Ces kuv teb lawv tias, Lo lus ntawm tus Tswv tau los rau kuv, hais tias, Cia li hais rau tsev neeg Ixayees tias, Tus Tswv Vajtswv hais li no; Saib seb, Kuv yuav ua kom kuv lub chaw dawb huv raug qias neeg, uas yog qhov zoo tshaj plaws ntawm nej lub zog, yam nej lub qhov muag ntshaw, thiab yam nej tus ntsuj plig khuv leej; thiab nej cov tub cov ntxhais uas nej tau tso tseg lawm yuav raug ntaj tua. Ezekiel 24:19–21.

Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify that 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.

Ntu Vajlugkub ntawd qhia tias Ezekiel tus pojniam thiab lub chaw dawb huv puavleej yog “qhov uas koj ob lub qhov muag ntshaw.” Cov kws tshawb keeb kwm Vajlugkub qhia tias kev vij ntawd kav tau kaum yim lub hlis, hos tej kev vij uas Cestius thiab Titus ua ntawd kav tau plaub xyoos, txij xyoo 66 mus txog xyoo 70. Yog ua tib zoo suav lub sijhawm txij thawj zaug kev vij uas Cestius ua mus txog thaum muaj kev rhuav tshem ntawd, ces yog peb xyoos thiab ib nrab; tiamsis yog siv “txoj kev suav uas suav nrog thawj xyoo thiab xyoo kawg tibsi,” uas yog txoj kev suav uas siv ntau tshaj plaws hauv Vajlugkub, ces yog plaub xyoos. Qhov uas peb paub tias ob txoj kev suav no puavleej raug ua rau peb pom tau tias lub sijhawm txij Cestius mus txog Titus suav tau ua peb xyoos thiab ib nrab, thiab kuj suav tau ua plaub xyoos.

We have two witnesses of the Sunday law in the two destructions 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.

Peb muaj ob tug timkhawv txog txoj kevcai hnub Sunday nyob hauv ob zaug uas Yeluxalees raug rhuav tshem, thiab tej ntsiab lus ntxaws hauv ob zaj keebkwm no yuav tsum muab siv rau txoj kevcai hnub Sunday uas yuav los txog sai sai no—thaum ntawd Laudikia yuav raug ntuav tawm hauv tus Tswv lub qhov ncauj. Exekees tus pojniam txojkev tuag yog lub cim qhia txog qhov pib ntawm Nebukhanexa txojkev vij lub nroog. Thaum nws tus pojniam tuag, Exekees raug txib kom tsis txhob quaj ntsuag tab meeg sawvdaws, rau qhov nws yog lub cim qhia txog cov Yudais txojkev raug ntes coj mus ua neeg poob tebchaws.

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.

Pib ntawm lub sijhawm plaub xyoos txij xyoo 66 mus txog 70 raug cim tseg los ntawm lub cim ntawm txoj kev qias neeg uas ua rau kev puam tsuaj, uas yog lub cim rau cov Khixatia hauv Yeluxalees kom khiav tawm.

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.

Vim li no pom qhov kev qias neeg uas ua kom puam tsuaj, uas tus yaj saub Daniyees tau hais txog, sawv hauv qhov chaw dawb huv, (tus uas nyeem, cia nws to taub:) Ces cia cov uas nyob hauv Yudas teb chaws khiav mus rau saum tej roob. Mathais 24:15,16.

Two sieges clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explained what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:

Ob qho kev vij nroog ntawd sib phim meej heev, thiab ob qho kev vij nroog puav leej muaj ib “lub cim” thaum pib. Thaum Exekhee piav qhia tias nws tus pojniam txojkev tuag thiab qhov uas nws tsis ua kev quaj ntsuag ntawd txhais li cas, nws tau piav qhia thiab tom qab ntawd sau cia tias:

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.

Yog li no Exekees yog ib lub cim rau nej: raws li txhua yam uas nws tau ua, nej kuj yuav ua ib yam nkaus; thiab thaum qhov no los txog, nej yuav paub tias Kuv yog tus Tswv Vajtswv. Exekees 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.

Lub cim ntawm kev tuag ntawm Exekees tus poj niam yog ib qho cim qhia txog kev puas tsuaj ntawm Yeluxalees thiab lub tuam tsev uas yuav los txog sai, thiab txog kev raug ntiab mus nyob rau hauv Npanpiloo tom qab ntawd. Lub cim ntawm qhov qias neeg uas ua rau kev puam tsuaj, uas Daniyees tau hais txog, yog ib lo lus ceeb toom kom khiav dim ntawm txoj kev puas tsuaj ntawd, tiam sis ob txoj kev vij ntawd tib si muaj ib lub cim nyob rau thaum pib.

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 by Babylon of Jerusalem 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.

Yuav muaj ib qho kev vij thaiv raws li lus faj lem ua ntej txoj cai hnub Ib uas yuav los txog sai sai no, thiab Exekees tus pojniam txojkev tuag yog lub cim qhia tias pawg ntseeg Hnub Xya Tos Tswv Rov Los uas yog Laudikeyas twb raug hla dhau kiag lawm, hos Exekees yog lub cim piv txog pab ib puas plaub caug plaub txhiab leej, thiab yog lub cim piv txog tus chij uas raug tsa thaum pib txojkev vij thaiv. Exekees yog tus chij ntawm pab ib puas plaub caug plaub txhiab leej thaum pib txojkev vij thaiv Npanpiloos, thiab lub cim ntawm yam kev qias vuab tsuab uas ua rau puam tsuaj thaum pib ntawd yog lub “cim” ntawm Loos. Ib lub cim hais txog txojkev ceeb toom sab hauv, hos lwm lub hais txog txojkev ceeb toom sab nraud. Xyoo 66 yeej muaj ib qho kev ceeb toom rau cov ntseeg Yexus tiag, tiamsis lub cim ceeb toom ntawd yog Loos. Lub cim thaum Npanpiloos rhuav tshem Yeluxalees yog Exekees tus pojniam. Loos yog pawg neeg uas txais tus tsiaj lub cim, hos Exekees yog lub cim piv txog cov uas txais Vajtswv lub cim nias.

Two Ending Periods

Ob Lub Sijhawm Kawg

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.

Kev thawj qhov kev vij poob kav tau kaum yim lub hli, thiab kev vij poob zaum ob kav tau plaub xyoos. Ob qho kev vij poob no puav leej nrhiav tau lawv qhov kev ua tiav “ncaj qha dua” nyob rau hnub kawg, thiab ob qho kev vij poob no puav leej txuas ncaj qha nrog txoj lus faj lem hais txog peb puas cuaj caum ib xyoos thiab kaum tsib hnub uas nyob hauv Tshwm Sim cuaj nqe kaum tsib.

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 May 29, 1453.

Thaum pib tsib lub hlis hauv Tshwmsim tshooj cuaj, nqe kaum, muaj ib ntu keeb kwm uas qhia txog ib lub sijhawm ntev peb caug yim xyoo uas xaus rau ib qho kev vij nroog ntev plaub xyoos, uas muaj feem xyuam nrog tus lej peb caug yim, thiab tau qhia meej txog kev sawv los ntawm Islam. Qhov kev vij nroog ntev plaub xyoos ntawd muaj ib qho uas sib thooj rau nws hauv ntu keeb kwm uas pib thaum lub sijhawm (tsib lub hlis) ib puas tsib caug xyoo xaus thiab lub sijhawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub pib. Nws pib rau hnub tim 27 lub Xya Hli xyoo 1449, thiab plaub xyoos tom qab ntawd, Islam tau vij lub nroog Constantinople ntev tsib caug tsib hnub, thiab qhov kev vij nroog ntawd xaus rau hnub tim 29 lub Tsib Hlis xyoo 1453.

When the time prophecy that began on July 27, 1449, concluded on August 11, 1840, 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 angels’ 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.

Thaum zaj lus faj lem hais txog lub sijhawm uas pib rau hnub tim 27 lub Xya Hli xyoo 1449 tau xaus rau hnub tim 11 lub Yim Hli xyoo 1840, ncua plaub xyoos ntawm txoj kev txav mus los ntawm thawj tus timtswv thiab tus timtswv thib ob txij xyoo 1840 mus txog xyoo 1844 tau sib phim nrog txoj kev vij puag uas kav plaub xyoos txij xyoo 1333 mus txog xyoo 1337, thiab kuj sib phim nrog ncua plaub xyoos txij xyoo 1449 mus txog xyoo 1453 thiab. Peb yam timkhawv ntawd, uas puavleej yog ib feem ncaj qha ntawm tib txoj kab lus faj lem, sawv cev rau ib ncua sijhawm plaub xyoos uas yog ib lub cim, thaum txoj kev txav mus los ntawm thawj tus timtswv thiab tus timtswv thib ob txij xyoo 1840 mus txog xyoo 1844 rov tshwm dua hauv keeb kwm ntawm txoj kev txav mus los ntawm tus timtswv thib peb. Peb yam timkhawv ntawd ua qauv qhia txog ib txoj kev vij puag uas kav plaub xyoos hauv keeb kwm ntawm cov neeg ib puas plaub caug plaub txhiab leej. Tej kev vij puag lub nroog Yeluxalees hauv xyoo 66 thiab xyoo 70 kuj ua piv txwv qhia txog ncua plaub xyoos ntawd thiab.

The beginning of the four-year siege by Cestius in 66 and then the ending by Titus in 70 produce an alpha symbol and an omega symbol to a period of four years. That same period is also represented by three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.

Qhov uas Cestius pib txoj kev vij uas kav plaub xyoos rau xyoo 66, thiab tom qab ntawd Titus xaus txoj kev vij ntawd rau xyoo 70, tsim tau ib lub cim alpha thiab ib lub cim omega rau lub sijhawm plaub xyoos ntawd. Peb xyoos thiab ib nrab kuj sawv cev rau tib lub sijhawm ntawd, thiab qhov no ho sib haum nrog peb xyoos thiab ib nrab raws li tej lus faj lem, uas yog lub sijhawm Loos uas cov Vaj Qhia kav tau tsuj lub chaw dawb huv.

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.

Tiamsis lub tshav puam uas nyob sab nraud lub tuam tsev cia tseg, txhob ntsuas nws; rau qhov nws twb raug muab rau lwm haiv neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv rau hauv qab taw tau plaub caug ob hlis. Thiab kuv yuav pub hwjchim rau kuv ob tug timkhawv, thiab nkawd yuav cev Vajtswv lus tau ib txhiab ob puas rau caum hnub, hnav khaub ncaws seev tsaj. Tshwm Sim 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.

Lawv yuav ntog rau ntawm rab ntaj hniav, thiab yuav raug coj mus ua neeg raug txhom rau txhua haiv neeg; thiab lub nroog Yeluxalees yuav raug cov Lwm Haiv Neeg tsuj hneev, mus txog thaum lub sijhawm ntawm cov Lwm Haiv Neeg tiav. 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.

Qhov tseem ceeb uas yuav tsum nco ntsoov yog tias kuv siv ob txoj kev suav sijhawm, uas yog “suav nrog hnub pib thiab hnub xaus” thiab “tsis suav nrog hnub pib thiab hnub xaus,” rau lub sijhawm txij ntawm lub cim alpha uas yog Cestius mus txog lub cim omega uas yog Titus. Qhov no qhia tias tib zaj keeb kwm sawv cev rau ob txoj kev suav sijhawm. Peb twb tau tham txog lub hauv paus ntsiab lus hauv phau Vajlugkub no lawm thaum peb tshuaj xyuas (ntau tsab ntawv dhau los lawm) lub sijhawm txij thaum Yexus mus xyuas Caesarea-Philippi (Panium) mus txog thaum Nws mus rau lub Roob Uas Yexus Hloov Cev. Ob tug kws sau phau Vajlugkub sau tseg tias yog rau hnub, hos ib tug sau tseg tias yog yim hnub.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.

Thiab tom qab rau hnub, Yexus coj Petus, Yakaunpaus, thiab Yauhas uas yog nws tus kwv, thiab coj lawv nce mus rau saum ib lub roob siab nyob ib leeg. Mathais 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.

Tom qab rau hnub, Yexus coj Petus, thiab Yakaunpaus, thiab Yauhas nrog nws, thiab coj lawv nce mus rau saum ib lub roob siab nyob ib leeg ntawm lawv tus kheej; thiab nws raug hloov cev ua ntej lawv. Malakaus 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.

Thiab tau muaj li yim hnub tom qab tej lus ntawd, nws coj Petus thiab Yauhas thiab Yakaunpaus, thiab nce mus saum ib lub roob thov Vajtswv. Luka 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.

Kev puas tsuaj ntawm Yeluxalees muaj ib qho kev siv uas “ncaj qha dua” rau cov hnub kawg, thiab qhov kev puas tsuaj ntawd yog ob tug tim khawv uas Npanpiloo thiab Loos sawv cev. Ob tug tim khawv no sib haum nrog ib leeg, tiamsis lawv muab cov yam ntxwv cev Vajtswv lus uas txawv thiab tseem ceeb los txhawb kom qhov tseeb pom tseeb dua. Kev raug包围 los ntawm Loos (66 txog 70) yog plaub xyoos uas kuj sawv cev rau peb xyoos ib nrab. Peb xyoos ib nrab ntawd txuas nrog kev tsuj rhuav lub chaw dawb huv thiab pab tub rog, uas tau ua tiav los ntawm ob qho tib si kev pe dab qhuas thiab kev papalism. Kev tsuj rhuav los ntawm kev papalism kav mus tau peb xyoos ib nrab raws li lub cim, raws li tau raug ua piv txwv los ntawm peb xyoos ib nrab tiag tiag hauv kev raug包围 los ntawm Loos.

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 intersect 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.

Qhov kev vij puag uas kav plaub xyoos ntawd kuj txuas nrog cov ncua sijhawm plaub xyoos uas muaj feem nrog txoj kab raws li lus faj lem uas qhia meej txog qhov uas Islam raug tsa sawv, thiab tom qab ntawd yog qhov uas txoj kev txav mus los ntawm thawj tus tim tswv thiab tus tim tswv thib ob, ces ntawm tus tim tswv thib peb, raug tsa sawv. Lub sijhawm txij Cestius mus txog Titus sib tshuam nrog lub log ntawm Loos uas cov vaj qhia kav thiab lub log ntawm Islam tib si. Lub log ntawm Loos thiab lub sijhawm peb xyoos thiab ib nrab ntawm Cestius thiab Titus sib tshuam nrog lub sijhawm peb xyoos thiab ib nrab uas siv ua cim ntawm Loos uas cov vaj qhia kav, yog li ntawd thiaj qhia kom paub ob lub hwj chim, uas yog Loos uas pe mlom thiab Loos uas cov vaj qhia kav. Lub log ntawm Islam txuas los ntawm tib zaj keeb kwm ntawd uas to taub tias kav plaub xyoos; tiam sis ib yam li lub log ntawm Loos hauv zaj keeb kwm ntawd, Islam muaj feem nrog ib lub hwj chim thib ob uas nyob hauv qab lub log ntawm Islam txoj kev tswj hwm—lub hwj chim ntawd yog Adventism. Lub sijhawm peb xyoos thiab ib nrab sawv cev rau Loos hauv nws ob theem tib si, hos lub sijhawm plaub xyoos sawv cev rau Islam thiab Adventism. Raws li lus faj lem, Loos uas pe mlom thiab Loos uas cov vaj qhia kav muab cais tsis tau, thiab Islam thiab Adventism kuj muab cais tsis tau ib yam.

This demands prophetically that when we consider the siege of Babylon, 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.

Raws li lus faj lem, qhov no txhais tau hais tias thaum peb xav txog kev vij Npanpiloo, peb yuav tsum pom ob txoj kev to taub txog lub sijhawm hauv qhov piv txwv ntawm kev vij kaum yim lub hlis ntawd. Ob qho kev sawv cev rau lub sijhawm hauv kev vij uas Loos ua ntawd, raws li lus faj lem, tseev kom muaj ob qho kev sawv cev rau lub sijhawm hauv kev vij uas Nenpukhanexa ua. Nenpukhanexa txoj kev vij kaum yim lub hlis kuj to taub tau tias yog ib lub cim qhia txog ib xyoos thiab ib nrab. Kaum yim lub hlis yog ib xyoos thiab ib nrab, thiab ib xyoos thiab ib nrab kuj muab sau tau ua 1.5 xyoos. Kev vij uas Nenpukhanexa ua ntawd yog kaum yim lub hlis thiab kuj yog ib teev tsib (1.5) xyoos.

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 destructions of Jerusalem.

Lub sijhawm kaum yim lub hlis hais txog lub hwjchim uas yuav tsuj Yeluxalees kom puas tsuaj, hos lub sijhawm 1.5 xyoos hais txog Islam. Lub log xam sijhawm raws li tej lus faj lem uas qhia tau lub sijhawm kaum yim lub hlis ntawd qhia tias yog Npanpiloos, hos lwm lub log xam sijhawm raws li tej lus faj lem qhia tias yog Islam. Peb tseem tsis tau muab lus piav qhia tias peb xam tau li cas thiaj muab lub sijhawm 1.5 xyoos ntawd los txhais tias hais txog Islam, tiamsis yuav tsum nco ntsoov tias ob txoj kev xam sijhawm hauv txoj kev puas tsuaj uas Loos coj los ntawd muaj feem xyuam nrog lub log ntawm tej lus faj lem hais txog Loos (tsis hais Loos uas pe mlom lossis Loos uas tus Vaj Qhia kav), hos lwm txoj kev xam sijhawm muaj feem xyuam nrog lub log ntawm tej lus faj lem hais txog Islam. Cov yam ntxwv no muaj nyob rau hauv ob zaug uas Yeluxalees raug rhuav tshem, tsis hais zaum alpha lossis zaum omega.

The four-year siege of Jerusalem with Cestius and Titus represents the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-year 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.

Kev uas Cestius thiab Titus vij kaw lub nroog Yeluxalees tau plaub xyoos ua lub cim qhia txog qhov xaus ntawm ib txoj kab sijhawm raws li lus faj lem uas pib nrog ib ntu sijhawm peb caug yim xyoos uas xaus rau ib qho kev vij kaw kav plaub xyoos uas ua lub cim qhia txog kev tsa Islam, thiab ntu sijhawm plaub xyoos kawg hauv tib txoj kab ntawd kiag ua lub cim qhia txog kev tsa tus chij ntawm ib puas plaub caug plaub txhiab leej.

We will continue these things in the next article.

Peb yuav txuas ntxiv tej no hauv tshooj tom ntej.