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:
Nan pasaj ki soti nan Temwayaj, volim senk, ke n ap egzamine depi kèk atik deja, yo fè nou konnen vizyon tanp lan Ezekyèl, Ezayi ak Jan te resevwa a:
“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.”
“Leson sa yo se pou byen nou. Nou bezwen poze lafwa nou sou Bondye, paske gen yon tan ki toupre devan nou ki pral mete nan eprèv nanm moun. Kris, sou Mòn Oliv la, te rakonte jijman terib ki te dwe vini anvan dezyèm vini Li a: ‘Nou pral tande pale de lagè ak bri lagè.’ ‘Nasyon pral leve kont nasyon, ak wayòm kont wayòm; epi pral gen grangou, epidemi, ak tranblemanntè, nan divès kote. Tout bagay sa yo se kòmansman doulè yo.’ Pandan pwofesi sa yo te resevwa yon akonplisman pasyèl nan destriksyon Jerizalèm, yo gen yon aplikasyon ki pi dirèk pou dènye jou yo.”
The Ninth of Av
Nevyèm Av la
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, ki vle di “Nevyèm jou mwa Av la” an ebre, se jou kote jwif yo komemore destriksyon Premye Tanp lan pa Babilonyen yo nan ane 586 anvan Jezikri ak destriksyon Dezyèm Tanp lan pa Titus nan ane 70. Toude destriksyon yo te fèt nan menm dat nan kalandriye a—9yèm jou mwa Av la nan kalandriye ebre a (ki anjeneral tonbe nan mwa jiyè oswa out nan kalandriye gregoryen an). Lè Sè White mete destriksyon Jerizalèm nan an paralèl ak “tan ki pral mete nanm lèzòm aleprèv la” nan dènye jou yo, li idantifye de destriksyon ki toude ilistre lwa dimanch ki prèt pou vini an.
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.
Vèsè sèz nan chapit onz liv Danyèl la reprezante lwa dimanch sa a, epi li koresponn ak vèsè karanteyen an. Nan liv Ezekyèl la, yo sèvi ak destriksyon Jerizalèm nan pou ilistre separasyon ant vyèj saj yo ak vyèj sòt yo nan moman lwa dimanch lan. Ezekyèl te an kaptivite nan Babilòn lè yo te transpòte l pa mirak nan Jerizalèm pou l te wè separasyon sa a menm, nan chapit uit rive onz yo.
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.
Epi sa te rive nan sizyèm ane a, nan sizyèm mwa a, sou senkyèm jou mwa a, antan mwen te chita nan kay mwen, epi ansyen Jida yo te chita devan mwen, men Senyè BONDYE a tonbe sou mwen la. Lè sa a, mwen gade, epi gade, te gen yon resanblans tankou aparans dife: depi aparans ren li desann, se te dife; epi depi ren li monte anwo, se te tankou aparans yon klète, tankou koulè abriko. Epi li lonje fòm yon men, li pran m pa yon mèch cheve nan tèt mwen; epi Lespri a leve m anlè ant tè a ak syèl la, li mennen m nan vizyon Bondye yo Jerizalèm, bò pòtay anndan an ki gade sou nò a, kote te gen plas imaj jalouzi a, ki pwovoke jalouzi. Ezekyèl 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.
Kat chapit ki soti nan chapit uit rive nan chapit onz yo se yon deskripsyon separasyon an, epi Sè White, lè l ap fè kòmantè sou Ezekyèl chapit nèf, fè konnen nonsèlman se te menm travay mete so a ak sa ki nan Revelasyon chapit sèt la, men tou Jerizalèm reprezante legliz Advantis Setyèm Jou lawodisyen an nan dènye jou yo.
“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.’
“Klas moun ki pa santi lapenn poutèt pwòp dekadans espirityèl yo, ni ki pa plenn sou peche lòt moun, yo pral rete san sele Bondye a. Seyè a bay mesaje pa Li yo lòd, mesye ki gen zam pou touye nan men yo: ‘Pase dèyè li nan vil la, epi frape: pa kite je nou epaye, ni pa gen pitye: touye nèt granmoun ak jèn, ni jennfi, ni timoun piti, ak fanm: men pa pwoche bò kote okenn moun sou ki gen mak la; epi kòmanse nan Tanp Mwen an. Lè sa a yo te kòmanse ak ansyen yo ki te devan kay la.’”
“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.
“Isit la nou wè ke legliz la—senkyè Senyè a—te premye a pou santi kou kòlè Bondye a. Ansyen yo, sa yo Bondye te bay anpil limyè e ki te kanpe kòm gadyen enterè espirityèl pèp la, te trayi konfyans yo. Yo te pran pozisyon ke nou pa bezwen tann mirak ni manifestasyon klè pouvwa Bondye a tankou nan tan lontan yo. Tan yo chanje. Pawòl sa yo ranfòse enkredilite yo, epi yo di: Senyè a p ap fè byen, ni Li p ap fè mal. Li trò mizèrikòd pou L ta vizite pèp Li a ak jijman. Konsa, ‘Lapè ak sekirite’ se kri mesye ki p ap janm leve vwa yo ankò tankou yon twonpèt pou montre pèp Bondye a transgresyon yo ak kay Jakòb la peche li yo. Chen bèbè sa yo ki pa t vle jape yo se menm moun ki santi jis vanjans yon Bondye yo te ofanse. Gason, jèn fi, ak timoun piti yo tout peri ansanm.
“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.
“Abominasyon ki te fè moun fidèl yo t ap plenn ak kriye pou yo, se tout sa je limite lèzòm te kapab dekouvri; men, pi lwen pase sa, peche ki te pi grav yo, sa yo ki te pwovoke jalouzi Bondye ki pi ak sen an, pa t revele. Gran Moun k ap sonde kè yo konnen tout peche moun k ap fè inikite yo komèt an sekrè. Moun sa yo vin santi yo an sekirite nan twonpri yo, epi, poutèt pasyans li ki dire lontan, yo di Senyè a pa wè, epi yo aji tankou si Li te abandone tè a. Men, Li va dekouvri ipokrizi yo, e Li va louvri devan lòt moun peche sa yo menm yo te pran anpil prekosyon pou kache.”
“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.
“Okenn siperyorite de ran, dignite, ou lasajes lemonn; okenn pozisyon dan fonksyon sakre, pa pou prezerv bann dimounn kont sakrifie prensip ler zot kit zotmem anba pouvwar zot prop leker tronper. Bann ki finn konsider kouma dign ek zis, montre zotmem kouma sef dan l’apostazi ek legzanp dan lendiferans ek dan labiz bann mizerikord Bondie. Zot move kondwit, Li pa pou toler li pli lontan; ek dan So koler Li azir ar zot san mizerikord.
“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.
“Se avèk repiyans Senyè a retire prezans Li nan men sila yo ki te beni ak gwo limyè e ki te santi pisans pawòl la pandan yo t ap sèvi lòt moun. Yon lè yo te sèvitè fidèl Li, yo te jwenn favè prezans Li ak gidans Li; men yo te vire do ba Li epi yo te mennen lòt moun nan erè, e se poutèt sa yo vin anba mekontantman diven an.” Testimonies, volim 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.
Tout liv Ezekyèl la plase nan kontèks destriksyon Jerizalèm. Nan temwayaj Ezekyèl la, syèj Nebikadneza a, ki te dire yon ane edmi, make ak presizyon; men “aplikasyon ki pi dirèk” avètisman Jezi bay nan Matye venntkat la se nan dènye jou yo. Nan Ezekyèl, liy verite sa a twouve l nan chapit vennkat la.
587 BC
587 anvan Jezi Kris
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.
Epi ankò, nan nevyèm lanne a, nan dizyèm mwa a, sou dizyèm jou mwa a, pawòl Senyè a vin jwenn mwen, li di: Pitit lòm, ekri non jou a, wi, menm jou sa a menm; wa Babilòn nan mete tèt li kont Jerizalèm menm jou sa a. Ezekyèl 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.
Nan dat sa a, ki tabli tou sou baz lòt temwanyaj biblik, yon syèj dizwit mwa te kòmanse. Pawòl Seyè a ki te vin jwenn Ezekyèl nan dat sa a te gen parabòl vil sanglan an, ki ilistre pa yon chodyè k ap bouyi, epi apre sa yon gwo dife. Parabòl la klèman reprezante jijman sou Jerizalèm, epi nan menm chapit la li swiv ak madanm Ezekyèl la ki te mete nan repo pa yon kou, kòm yon senbòl ke syèj la ki t ap finalman detwi tanp lan te kòmanse.
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.
Epi pawòl Senyè a vin jwenn mwen ankò, li di: Pitit lòm, gade, mwen pral wete sa je ou renmen an nan yon sèl kou; men ou p ap plenn, ou p ap kriye, ni dlo nan je ou p ap koule. Pa fè gwo kri; pa fè dèy pou mò a; mare twal tèt ou sou ou, mete soulye ou nan pye ou, pa kouvri bouch ou, epi pa manje pen lèzòm pote. Konsa, mwen pale ak pèp la nan maten; epi nan aswè madanm mwen mouri; e nan maten mwen fè jan yo te kòmande m nan. Ezekyèl 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Lè sa a, pèp ki te bò kote Ezekyèl la mande siyifikasyon parabòl la ak lanmò madanm li.
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.
Pèp la di m konsa: Èske ou p ap fè nou konnen sa bagay sa yo vle di pou nou, lè ou ap fè sa konsa? Lè sa a, mwen reponn yo: Pawòl Senyè a vin jwenn mwen, li di: Pale ak kay Izrayèl la: Men sa Senyè Bondye a di: Gade, m ap pwofane tanp mwen an, glwa fòs nou an, sa je nou anvi a, ak sa nanm nou gen konpasyon pou li a; e pitit gason nou yo ak pitit fi nou yo nou kite dèyè yo pral tonbe anba nepe. Ezekyèl 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.
Nan pasaj la, yo idantifye ni madanm Ezekyèl ni sanktyè a kòm “sa je ou anvi”. Istoryen biblik yo fè konnen syèj la te dire dizwit mwa, tandiske syèj Cestius ak Titus yo te dire katran, soti nan ane 66 rive nan ane 70. Yon kalkil presi sou tan ki te pase depi premye syèj Cestius la rive nan destriksyon an bay twazan edmi; men, lè yo aplike “kalkil enklizif” la, ki se metòd kalkil yo pi souvan itilize nan Bib la, sa bay katran. Lefètke nou konnen toude fason pou konte yo valab, sa pèmèt nou wè peryòd ki soti nan Cestius rive nan Titus la kòm twazan edmi, epi tou kòm katran.
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.
Nou gen de temwen konsènan lwa dimanch lan nan de destriksyon Jerizalèm yo, e detay toude istwa sa yo dwe aplike ak lwa dimanch ki pral vini byento a—kote Seyè a vomi Lawodise soti nan bouch li. Lanmò madanm Ezekyèl la make kòmansman syèj Nebikadneza a. Lè madanm li te mouri, Ezekyèl te resevwa lòd pou l pa fè dèy an piblik, paske li te siy ki te reprezante depòtasyon Juif yo nan kaptivite.
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.
Kòmansman peryòd katran an, soti 66 rive 70, make pa siy abominasyon devastasyon an, ki te siy pou kretyen ki te Jerizalèm yo sove kite lavil la.
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.
Se poutèt sa, lè n a wè abominasyon dezolasyon an, pwofèt Danyèl te pale sou li a, kanpe nan kote ki sen an, (moun k ap li a, se pou l konprann:) Lè sa a, se pou moun ki nan Jide yo kouri al nan mòn yo. Matye 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:
De syèj koresponn klèman youn ak lòt, epi toude syèj yo gen yon “siy” nan kòmansman yo. Lè Ezekyèl te esplike sa lanmò madanm li ak lefètke li menm pa t fè dèy te vle di, li te bay esplikasyon an epi li te ekri:
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.
Konsa, Ezekyèl se yon siy pou nou: dapre tout sa li fè a, se konsa n ap fè; epi lè sa rive, n ap konnen se mwen menm ki Seyè a, Bondye a. Ezekyèl 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.
Siy lanmò madanm Ezekyèl la te yon idantifikasyon destriksyon Jerizalèm ak tanp lan ki t ap vini talè, ansanm ak kaptivite ki t ap swiv la nan Babilòn. Siy abominasyon devastasyon an, jan Danyèl te pale de li a, te yon avètisman pou chape anba destriksyon an; men toude syèj yo gen yon siy nan kòmansman an.
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.
Pral gen yon syèj pwofetik anvan lwa sou dimanch ki prèt pou vini an, epi lanmò madanm Ezekyèl la se senbòl ki montre yo fin kite legliz Advantis Setyèm Jou Lawodise a sou kote nèt, tandiske Ezekyèl se yon senbòl san karannkat mil yo, epi li se senbòl banyè yo leve nan kòmansman syèj la. Ezekyèl se banyè san karannkat mil yo nan kòmansman syèj Babilòn nan, epi siy abominasyon dezolasyon an nan kòmansman an se “siy” Wòm nan. Youn nan siy yo fè referans ak yon avètisman entèn, epi lòt la ak yon avètisman ekstèn. Sètènman, te gen yon avètisman pou kretyen yo nan ane 66 la, men siy avètisman an se te Wòm. Nan destriksyon Jerizalèm anba men Babilòn nan, siy la se te madanm Ezekyèl. Wòm se kategori moun ki resevwa mak bèt la, epi Ezekyèl se siy moun ki resevwa so Bondye a.
Two Ending Periods
De Peryòd ki Pral Fini yo
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.
Premye syèj la te dire dizwit mwa, epi dezyèm syèj la te dire katran. Toude syèj yo jwenn akonplisman “pi dirèk” yo nan dènye jou yo, epi toude syèj yo konekte dirèkteman ak pwofesi twa-san-katrevendizon ane ak kenz jou ki nan Revelasyon 9:15.
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-three days against Constantinople that concluded on May 29, 1453.
Haitian Creole passage unavailable
This passage is not yet available in Haitian Creole.
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.
Lè pwofesi sou tan ki te kòmanse 27 jiyè 1449 la te rive nan bout li 11 out 1840, kat ane mouvman premye ak dezyèm zanj yo, soti 1840 rive 1844, te koresponn ak syèj kat ane ki te dire soti 1333 rive 1337 la, epi tou ak peryòd kat ane soti 1449 rive 1453 la. Twa temwen sa yo, ki tout fè pati menm liy pwofetik la dirèkteman, reprezante yon peryòd senbolik kat ane pandan ki mouvman premye ak dezyèm zanj yo soti 1840 rive 1844 la repete nan istwa mouvman twazyèm zanj lan. Twa temwen sa yo prefigire yon syèj kat ane nan istwa san karannkat mil yo. Syèj Jerizalèm yo nan ane 66 ak 70 ilistre peryòd kat ane sa a tou.
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.
Kòmansman syèj katran an anba Cestius nan ane 66, epi fen li anba Titus nan ane 70, bay yon senbòl alfa ak yon senbòl omega pou yon peryòd katran. Menm peryòd sa a reprezante tou pa twazan edmi, ki koresponn tou ak twazan edmi pwofetik pandan ki Wòm papal te pilonnen sanktyè a.
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.
Men lakou ki deyò tanp lan, kite l deyò, epi pa mezire l; paske yo bay li bay moun lòt nasyon yo; e y ap pilonnen vil sen an pandan karant-de mwa. Epi m ap bay de temwen mwen yo pouvwa, e y ap pwofetize pandan mil desan swasant jou, abiye ak rad sak. Revelasyon 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.
Yo pral tonbe anba file nepe a, epi yo pral mennen yo an kaptivite nan tout nasyon; epi Jerizalèm pral pilonnen anba pye moun lòt nasyon yo, jiskaske tan moun lòt nasyon yo va rive nan akonplisman li. Lik 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.
Li esansyèl pou nou note ke mwen sèvi ak toude metòd kalkil tan yo, “enklizif” ak “eksklizif”, pou peryòd ki reprezante depi senbòl alfa Cestius la rive nan senbòl omega Titus la. Sa montre gen de aplikasyon tan ki reprezante nan yon sèl istwa. Nou te deja trete prensip biblik sa a lè nou te egzamine (anpil atik anvan sa) tan ki te pase ant vizit Jezi nan Sezare-Filip (Panium) ak vwayaj Li sou Mòn Transfigirasyon an. De otè biblik rapòte sis jou, tandiske yon lòt rapòte uit jou.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Epi apre sis jou, Jezi pran Pyè, Jak, ak Jan, frè li a, epi li mennen yo apa sou yon mòn byen wo. Matye 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.
Sis jou apre, Jezi pran Pyè, Jak, ak Jan avèk li, epi li mennen yo sou yon mòn ki wo, apa pou kont yo menm sèlman; epi li te transfigire devan yo. Mak 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.
Epi, anviwon uit jou apre pawòl sa yo, li pran Pyè, Jan ak Jak avèk li, epi li moute sou yon mòn pou l priye. Lik 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.
Destriksyon Jerizalèm nan gen yon aplikasyon “pi dirèk” pou dènye jou yo, epi destriksyon sa a se de temwen Babilòn ak Wòm reprezante yo. De temwen sa yo aliyen youn ak lòt, men yo bay karakteristik pwofetik diferan e esansyèl, pou yo fè laverite a parèt ak plis fòs. Syèj Wòm te fè a (66 rive 70) te dire katran, ki reprezante tou twa ane edmi. Twa ane edmi yo konekte ak pilonnen sanktyè a ansanm ak lame a, jan paganism ak papalis te reyalize sa. Pilonnen pa papalis la te dire twa ane edmi senbolik, jan sa te tipifye pa yon twa ane edmi literal nan syèj Wòm te fè a.
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.
Syèj sa a, ki te dire kat ane, gen rapò tou ak peryòd kat ane yo ki asosye ak liy pwofetik ki idantifye elevasyon Islam nan epi, apre sa, elevasyon mouvman premye ak dezyèm zanj yo ansanm, epi ansuit mouvman twazyèm zanj lan. Peryòd ki soti nan Cestius rive nan Titus la kwaze ak wou Wòm papal la epi ak wou Islam nan tou. Wou Wòm nan ak peryòd twa ane edmi Cestius ak Titus la kwaze ak twa ane edmi senbolik Wòm papal la, konsa yo idantifye de antite yo: Wòm payen ak Wòm papal. Se menm istwa sa a, lè yo konprann li kòm yon peryòd kat ane, ki fè lyen ak wou Islam nan; men, menm jan ak wou Wòm nan nan istwa sa a, Islam asosye ak yon dezyèm pisans ki soumèt anba wou Islam nan—sètadi mouvman Advantis la. Peryòd twa ane edmi a reprezante Wòm nan toude faz li yo, epi peryòd kat ane a reprezante Islam ak mouvman Advantis la. Sou plan pwofetik, yo pa ka separe Wòm payen ak Wòm papal, ni yo pa ka separe Islam ak mouvman Advantis la.
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.
Sa egzije, sou plan pwofetik, pou nou wè de fason pou konprann tan nan ilistrasyon syèj dizwit mwa a lè nou konsidere syèj Babilòn nan. De reprezantasyon tan nan syèj Wòm te mennen an egzije, sou plan pwofetik, de reprezantasyon tan nan syèj Nèbikadneza te mennen an. Syèj dizwit mwa Nèbikadneza te mennen an ka konprann tou kòm yon senbòl ki reprezante yon ane edmi. Dizwit mwa se yon ane edmi, epi yon ane edmi ka eksprime kòm 1.5 ane. Syèj Nèbikadneza a te dire ni dizwit mwa ni yon pwen senk (1.5) ane.
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.
Peryòd dizuit mwa a konsène pouvwa ki te gen pou l foule Jerizalèm anba pye a, epi peryòd 1.5 ane a konsène Islam. Wou pwofetik pou kalkil tan an ki idantifye dizuit mwa yo idantifye Babilòn, epi lòt wou pwofetik pou kalkil tan an idantifye Islam. Nou poko prezante yon eksplikasyon sou fason nou rive aplike 1.5 ane yo anrapò ak Islam, men fòk nou note de kalkil tan yo nan destriksyon Wòm te lakòz la te lye ak wou pwofetik Wòm nan (ni payen ni papal), epi lòt kalkil la te lye ak wou pwofetik Islam nan. Karakteristik sa yo parèt nan toude destriksyon Jerizalèm yo, ni alfa a ni omega a.
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.
Syèj Jerizalèm nan, ki te dire katran avèk Cestius ak Titus, reprezante fen yon liy pwofetik ki te kòmanse ak yon peryòd trantuit ane ki te fini ak yon syèj katran ki senbolize leve Islam anlè, epi dènye peryòd katran nan menm liy sa a reprezante leve etanda san karannkat mil yo.
We will continue these things in the next article.
Nou pral kontinye bagay sa yo nan atik ki vin apre a.