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:

N’akụkụ a sitere na Testimonies, mpịakọta nke ise, nke anyị na-atụle ugbu a kemgbe edemede ole na ole gara aga; a gwara anyị banyere ọhụụ nke ụlọ nsọ e nyere Ezikiel, Aịsaịa na Jọn:

“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.”

“Nkuzi ndị a bụ maka uru anyị. Anyị kwesịrị ịtụkwasị okwukwe anyị n’ebe Chineke nọ, n’ihi na e nwere oge dị nnọọ n’ihu anyị nke ga-anwale mkpụrụ obi mmadụ. Kraịst, n’elu Ugwu Oliv, kọwara ọzọ ikpe ndị ahụ na-atụ egwu nke ga-ebute ọbịbịa nke ugboro abụọ Ya: ‘Unu ga-anụ agha na asịrị agha.’ ‘Mba ga-ebili imegide mba, alaeze ga-ebilikwa imegide alaeze: a ga-enwekwa ụnwụ, na ọrịa otiti, na ala ọma jijiji, n’ebe dị iche iche. Ihe ndị a niile bụ mmalite ihe mgbu.’ Ọ bụ ezie na amụma ndị a nwetara mmezu n’akụkụ ụfọdụ n’oge mbibi Jerusalem, ha metụtara ụbọchị ikpeazụ n’ụzọ kpọmkwem karị.”

The Ninth of Av

Nke Itoolu nke 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 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, nke pụtara “Ụbọchị nke Itoolu nke Av” n’asụsụ Hibru, bụ ụbọchị ndị Juu ji echeta mbibi nke Ụlọ Nsọ Mbụ site n’aka ndị Babilọn n’afọ 586 T.K., na nke Ụlọ Nsọ nke Abụọ site n’aka Taịtọs n’afọ 70. Mbibi abụọ ahụ mere n’otu ụbọchị ahụ n’akara ụbọchị kalenda—ụbọchị nke 9 nke ọnwa Hibru a na-akpọ Av (nke na-adakarị n’ọnwa Julaị ma ọ bụ Ọgọọst n’akara ụbọchị Gregorian). Mgbe Sister White jikọtara mbibi nke Jerusalem na “oge ahụ nke ga-anwale mkpụrụ obi mmadụ” n’ụbọchị ikpeazụ, ọ na-akọwa mbibi abụọ nke ha abụọ na-egosi iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.

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.

Amaokwu nke iri na isii nke Daniel iri na otu na-anọchi anya iwu Sọnde ahụ, ma kwekọọ na amaokwu nke iri anọ na otu. N’akwụkwọ Ezikiel, a na-eji mbibi nke Jerusalem gosi nkewa nke ụmụ agbọghọ amamihe na ndị nzuzu n’oge iwu Sọnde ahụ. Ezikiel bụ onye a dọtara n’agha n’ala Babilọn mgbe e buliri ya n’ụzọ ọrụ ebube gaa Jerusalem ka ọ hụ nkewa ahụ kpọmkwem n’isi nke asatọ ruo iri na otu.

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.

O wee ruo n’afọ nke isii, n’ọnwa nke isii, n’ụbọchị nke ise nke ọnwa ahụ, ka m nọ ọdụ n’ụlọ m, ndị okenye Juda nọkwa ọdụ n’ihu m, na aka Onyenweanyị Chineke dakwasịrị m n’ebe ahụ. M wee lee anya, ma, le, oyiyi dị ka ọdịdị ọkụ: site n’ọdịdị ukwu ya gaa n’ala, ọkụ; sitekwa n’ukwu ya gaa n’elu, dị ka ọdịdị ìhè, dịka ụcha amba. O wee setịpụ ọdịdị aka, jide m n’otu agịga isi m; Mmụọ wee bulie m elu n’etiti ụwa na eluigwe, wee kpọbata m na Jerusalem n’ọhụụ nile nke Chineke, ruo n’ọnụ ụzọ ámá ime nke na-eche ihu n’ebe ugwu; ebe oche oyiyi ekworo ahụ dị, nke na-akpalite ekworo. Ezikiel 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.

Isi anọ nke isi nke asatọ ruo nke iri na otu bụ nkọwa banyere nkewa ahụ, ma Nwanyị White, mgbe ọ na-ekwu maka Ezikiel itoolu, ọ bụghị naanị na ọ na-akọwa na ọ bụ otu ịka-akara ahụ dị ka nke Mkpughe isi nke asaa, kama kwa na Jerusalem na-anọchi anya ụka Seventh-day Adventist nke Laodisia n’ụbọchị ikpeazụ.

“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.’

“Ndị òtù ahụ ndị na-adịghị enwe mwute n’ihi ndọda ime mmụọ nke onwe ha, ma ọ bụ kwa ndị na-adịghị akwa ákwá n’ihi mmehie nke ndị ọzọ, ka a ga-ahapụ n’enweghị akara nke Chineke. Onye-nwe na-enye ndị ozi Ya, ndị ikom ji ngwá agha igbummadu n’aka ha, iwu, sị: ‘Gaanụ n’azụ ya gafee obodo ahụ, tigbuanụ: ka anya unu ghara ịhapụ, ka unu ghara inwekwa ọmịiko: gbuchaanụ kpamkpam ndị agadi na ndị ntorobịa, ma ụmụ agbọghọ, na ụmụntakịrị, na ndị inyom: ma unu abịakụla nso n’ebe nwoke ọbụla nọ nke akara ahụ dị n’ahụ ya; malitekwa n’ebe nsọ M. Mgbe ahụ, ha malitere n’ebe ndị agadi ahụ nọ ndị nọ n’ihu ụlọ ahụ.’”

“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.

“N'ebe a anyị na-ahụ na chọọchị—ebe nsọ nke Onyenwe anyị—bụ nke mbụ nwetara iti ahụ nke iwe Chineke. Ndị ikom ochie ahụ, bụ́ ndị Chineke nyere nnukwu ìhè, ndị guzokwa dị ka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, aghọgbula ntụkwasị obi e nyere ha. Ha ewerewo ọnọdụ na ọ dịghị mkpa ka anyị na-atụ anya ọrụ ebube na ngosipụta pụtara ìhè nke ike Chineke dị ka n’ụbọchị ndị gara aga. Oge agbanweela. Okwu ndị a na-eme ka ekweghị ekwe ha sie ike, ha wee na-asị: Onyenwe anyị agaghị eme ezi ihe, Ọ gaghịkwa eme ihe ọjọọ. Ọ juputara n’ebere nke ukwuu nke na Ọ gaghị eleta ndị Ya na ikpe. N’otu a, ‘Udo na nchekwa’ bụ mkpu si n’ọnụ ndị ikom ndị na-agaghị emekwa ọzọ welie olu ha elu dịka opi igosi ndị Chineke mmehie ha na ụlọ Jekọb mmehie ha. Nkịta ndị a dara ogbi nke na-adịghị akwa ákwá bụ ndị ahụ na-anata mmegwara ziri ezi nke Chineke e kpasuru iwe. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị niile na-ala n’iyi ọnụ.”

“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.

“Ihe-árú nile ndị ndị kwesị ntụkwasị obi na-asụ ude ma na-eti mkpu n’ihi ha bụ naanị ihe anya mmadụ nwere oke pụrụ ịmata, ma mmehie ndị kasị njọ n’ebe dị anya, ndị kpaliri ekworo nke Chineke dị ọcha ma dị nsọ, ka e kpughebeghị. Onye ukwu ahụ na-enyocha obi maara mmehie ọ bụla ndị na-arụ ajọ omume mere n’ime nzuzo. Ndị a na-amalite inwe mmetụta nke nchekwa n’ime aghụghọ ha, ma n’ihi ntachi-obi Ya, ha na-ekwu na Onyenwe anyị ahụghị, wee meekwa dị ka a ga-asị na Ọ hapụwo ụwa. Ma Ọ ga-achọpụta ihu abụọ ha, Ọ ga-emeghekwa n’ihu ndị ọzọ mmehie ndị ahụ ha lekọtara anya nke ukwuu izo.”

“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.

“Ọ dịghị ịdị elu n’ọkwa, ma ọ bụ nsọpụrụ, ma ọ bụ amamihe nke ụwa, ọ dịghịkwa ọnọdụ ọ bụla n’ọrụ dị nsọ, ga-echebe mmadụ ka ọ ghara ịtụ ụkpụrụ n’àjà mgbe a hapụrụ ya n’aka obi aghụghọ nke ya. Ndị e lere anya dị ka ndị kwesiri ekwesi na ndị ezi omume na-egosi na ha bụ ndị ndu n’ndapụ n’ezi okwukwe, bụrụkwa ihe atụ n’ileghara anya na n’iji ebere Chineke eme ihe n’ụzọ ọjọọ. Ọ gaghị anagide ụzọ ọjọọ ha ọzọ, ma n’iwe Ya Ọ na-emeso ha enweghị ebere.

“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.

“Ọ bụ n’ịla azụ ka Onyenwe anyị na-ewepụ ọnụnọ Ya n’ebe ndị ahụ nọ ndị e gọziri site n’ìhè dị ukwuu ma bụrụkwa ndị nwetara ike nke okwu ahụ n’ọrụ ịkesa ya nye ndị ọzọ. Otu mgbe ha bụ ndị-ozi Ya kwesịrị ntụkwasị obi, ndị e nyere amara nke ọnụnọ Ya na nduzi Ya; ma ha si n’ebe Ya nọ pụọ, durukwa ndị ọzọ banye n’ụgha, ya mere a kpọbatara ha n’okpuru iwe Chineke.” 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.

Akwụkwọ Ezekiel dum dị n’ime onodu mbibi Jerusalem. N’ịgba-ama Ezekiel, a kapịrị akara nke ọma banyere nnọchibido Nebukadneza nke dị otu afọ na ọkara, ma “itinye ya n’ọrụ n'ụzọ kpọmkwem karị” nke ịdọ aka ná ntị Jisọs dị na Matiu isi nke iri abụọ na anọ bụ n’ụbọchị ikpeazụ. N’akwụkwọ Ezekiel, a hụrụ ahịrị eziokwu ahụ n’isi nke iri abụọ na anọ.

January 15, 588 BC

Jenụwarị 15, 588 T.K.

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.

Ọzọkwa, n’afọ nke itoolu, n’ọnwa nke iri, n’ụbọchị nke iri nke ọnwa ahụ, okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, deere onwe gị aha ụbọchị a, ọbụna nke ụbọchị a n’onwe ya: eze Babilọn bịara ịlụso Jerusalem ọgụ n’ụbọchị a n’onwe ya. Ezikiel 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.

N’ụbọchị a, nke e guzoberekwa site n’aka ndị àmà ndị ọzọ nke Akwụkwọ Nsọ, nnọchibido nke ọnwa iri na asatọ malitere. Okwu nke Onyenwe anyị nke bịakwutere Ezikiel n’ụbọchị ahụ bụ ilu banyere obodo ọbara, nke e ji ite na-esi esi nke ọkụ ukwu sochiri kọwaa ya. Ilu ahụ n’ụzọ doro anya na-anọchi anya ikpe a ga-ekpe Jerusalem, e wee soro ya n’isiakwụkwọ ahụ kwa, site n’ịla nwunye Ezikiel n’izuike n’ihi ọrịa mberede, dị ka ihe nnọchianya na nnọchibido ahụ nke ga-emecha bibie ebe nsọ ahụ amalitelarị.

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.

Okwu nke Onyenwe anyị bịakwutere m ọzọ, sị, Nwa nke mmadụ, lee, ana m eji otù ntiwapụ napụ gị ihe agụụ anya gị; ma ị gaghị eru uju, ị gaghịkwa akwa ákwá, anya mmiri gị agaghịkwa asọpụta. Zere ikwa ákwá, emela iru uju maka onye nwụrụ anwụ, kee ihe mkpuchi isi gị n’isi, yikwasịkwa akpụkpọ ụkwụ gị n’ụkwụ, ekpuchila egbugbere ọnụ gị, erikwala achịcha nke mmadụ. Ya mere, agwara m ndị mmadụ okwu ahụ n’ụtụtụ; ma n’anyasị nwunye m nwụrụ; emekwara m n’ụtụtụ dịka e nyere m iwu. Ezikiel 24:15–18.

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

Mgbe ahụ, ndị gbara Ịzikiel gburugburu jụrụ ya ihe ilu ahụ na ọnwụ nwunye ya pụtara.

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.

Ndị mmadụ wee sị m, Ị gaghị agwa anyị ihe ihe ndị a bụ n’ebe anyị nọ, ebe ị na-eme otu a? Mgbe ahụ, azara m ha, Okwu nke Onyenwe anyị bịakwutere m, sị, Gwa ụlọ Izrel, Otu a ka Onye-nwe Jehova kwuru; Lee, aga m emerụ ebe nsọ m, ọmarịcha ike unu, ihe anya unu na-achọsi ike, na ihe mkpụrụ obi unu na-enwe ọmịiko n’ebe ọ dị; ụmụ unu ndị ikom na ụmụ unu ndị inyom ndị unu hapụrụ ga-ada site na mma agha. 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 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.

A na-akpọ ma nwunye Ezikiel ma ebe nsọ ahụ “ihe anya gị na-achọsi ike” n’akụkụ Akwụkwọ Nsọ a. Ndị na-amụ akụkọ ihe mere eme nke Akwụkwọ Nsọ na-egosi na nnọchibido ahụ diri ọnwa iri na asatọ, ebe nnọchibido nke Sestiọs na Taịtọs diri afọ anọ, site n’afọ 66 ruo n’afọ 70. Ịgụ oge ahụ nke ọma site na nnọchibido mbụ nke Sestiọs ruo n’mbibi ahụ bụ afọ atọ na ọkara, ma mgbe etinyere “inclusive reckoning,” nke bụ usoro ịgụ a na-ejikarịkarị eme ihe n’Akwụkwọ Nsọ, ọ bụrụ afọ anọ. Ịmara na ụzọ ịgụ abụọ ahụ ziri ezi na-enye anyị ohere ịhụ ma afọ atọ na ọkara site n’aka Sestiọs ruo n’aka Taịtọs, ma kwa afọ anọ.

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.

Anyị nwere àmà abụọ banyere iwu Ụka n’ụbọchị Sọnde n’ime mbibi abụọ nke Jerusalem, a ga-etinyekwa nkọwa nke akụkọ abụọ ahụ n’iwu Sọnde na-abịa n’oge na-adịghị anya—ebe a na-agbọpụta Laodisia n’ọnụ Onyenwe anyị. A na-akara mmalite nke nnọchibido Nebukadneza site n’ọnwụ nwunye Ezikiel. N’ọnwụ ya, e nyere Ezikiel iwu ka ọ ghara iru uju n’ihu ọha, n’ihi na ọ bụ ihe-iriba-ama nke ndị Juu a na-ebuga n’agha n’ịdọkpụ n’agha.

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.

A na-akara mmalite nke oge afọ anọ ahụ, site n’afọ 66 ruo 70, site n’akara nke arụ arụ nke mbibi, nke bụ akara e nyere Ndị Kraịst nọ na Jerusalem ka ha gbapụ.

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.

Ya mere, mgbe unu ga-ahụ ihe arụ nke mbibi ahụ, nke Daniel onye amụma kwuru okwu ya, ka ọ na-eguzo n’ebe nsọ, (onye na-agụ ya, ya ghọta:) mgbe ahụ, ka ndị nọ na Judia gbaga n’ugwu. Matiu 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:

Ibi agha mgbochi obodo abụọ nke na-adaba nke ọma n’otu ahịrị, ma agha mgbochi obodo abụọ ahụ nwekwara “ihe ịrịba ama” n’mmalite nke agha mgbochi obodo ahụ. Mgbe Ezikiel kọwara ihe ọnwụ nwunye ya pụtara na ihe kpatara na o meghị iru uju n’akụkụ ya, ọ kọwara ya ma dekọọkwa, kwuru:

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.

Ya mere, Ịzikiel bụụrụ unu ihe ịrịba ama: dịka ihe niile o mere si dị, otu a ka unu ga-eme: ma mgbe nke a bịara, unu ga-ama na Abụ m Onyenweanyị Jehova. Ịzikiel 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.

Ihe ịrịba ama nke ọnwụ nwunye Ezikiel bụ njirimara nke mbibi na-abịa n’oge na-adịghị anya nke Jerusalem na ụlọ nsọ ahụ, na ndọrọ n’agha sochirinụ n’ime Babilọn. Ihe ịrịba ama nke arụ arụrụala nke mbibi, nke Daniel kwuru maka ya, bụ ịdọ aka ná ntị ka a gbanahụ mbibi ahụ, ma mwakpo nnọchibido ha abụọ nwere ihe ịrịba ama n’mmalite.

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.

A ga-enwe nnọchibido amụma tupu iwu Ụka ga-abịa n’oge na-adịghị anya, ma ọnwụ nwunye Ezikiel bụ ihe nnọchianya na e nyefewo ụka Seventh-day Adventist nke Laodisia n’aka kpamkpam; ebe, Ezikiel bụ ihe nnọchianya nke otu narị puku iri anọ na anọ, ma bụrụkwa ihe nnọchianya nke ọkọlọtọ a na-ebuli elu na mmalite nke nnọchibido ahụ. Ezikiel bụ ọkọlọtọ nke otu narị puku iri anọ na anọ na mmalite nke nnọchibido Babilọn, ma ihe ịrịba ama nke arụ-alu nke mbibi na mmalite bụ “ihe ịrịba ama” nke Rom. Otu ihe ịrịba ama na-ekwu maka ịdọ aka ná ntị nke ime, nke ọzọkwa banyere ịdọ aka ná ntị nke mpụga. N’eziokwu, e nwere ịdọ aka ná ntị nye Ndị Kraịst n’afọ 66, ma ihe ịrịba ama ịdọ aka ná ntị ahụ bụ Rom. Ihe ịrịba ama ahụ n’ime mbibi Babilọn bụ nwunye Ezikiel. Rom bụ ọgbọ ndị na-anata akara nke anụ ọhịa ahụ, Ezikielkwa bụ ihe ịrịba ama nke ndị na-anata akara-aka nke Chineke.

Two Ending Periods

Oge Mmechi Abụọ

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.

Nnọchibido mbụ dịruru ọnwa iri na asatọ, ma nnọchibido nke abụọ dịruru afọ anọ. Nnọchibido abụọ ahụ chọtara mmezu ha “kacha doo anya” n’ụbọchị ikpeazụ, ma nnọchibido abụọ ahụ jikọrọ ozugbo na amụma nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise nke dị na Mkpughe 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-five days against Constantinople that concluded on 29 May 1453.

Mmalite nke ọnwa ise ahụ nke Mkpughe isi nke itoolu, amaokwu nke iri, gụnyere akụkọ ihe mere eme nke na-akara oge afọ iri atọ na asatọ, nke na-ejedebe n’ime nnọchibido afọ anọ, nke e jikọtara ya na ọnụọgụ iri atọ na asatọ, ma kpọpụta ịrị elu nke Alakụba. Nnọchibido afọ anọ ahụ na-achọta ihe ya na ya hà n’akụkọ ihe mere eme nke malitere mgbe (ọnwa ise) afọ otu narị na iri ise ahụ gwụchara, ma afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise amalite. Ọ malitere na July 27, 1449, ma afọ anọ ka e mesịrị, Alakụba wetara nnọchibido ụbọchị iri ise na ise imegide Constantinople nke kwụsịrị na 29 May 1453.

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.

Mgbe amụma oge ahụ nke malitere na July 27, 1449 ruru ọgwụgwụ na August 11, 1844, afọ anọ nke mmegharị nke mmụọ ozi mbụ na nke abụọ site na 1840 ruo 1844 dakọtara na nnọchibido afọ anọ nke 1333 ruo 1337, ma otu a kwa na oge afọ anọ site na 1449 ruo 1453. Ndị akaebe atọ ahụ, ndị ha niile bụ akụkụ kpọmkwem nke otu ahịrị amụma ahụ, na-anọchi anya oge afọ anọ nke ihe nnọchianya, mgbe a na-emegharị mmegharị nke mmụọ ozi mbụ na nke abụọ nke 1840 ruo 1844 n’akụkọ ihe mere eme nke mmegharị nke mmụọ ozi nke atọ. Ndị akaebe atọ ahụ na-anọchi anya nnọchibido afọ anọ n’akụkọ ihe mere eme nke otu narị puku na iri anọ na anọ. A na-egosikwa oge afọ anọ ahụ site na nnọchibido Jerusalem n’afọ 66 na 70.

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.

Mmalite nke nnọchibido afọ anọ ahụ site n’aka Cestius n’afọ 66, ma emesịa mmechi ya site n’aka Titus n’afọ 70, na-emepụta akara alfa na akara omega nye oge nke afọ anọ. Otu oge ahụ ka a na-anọchikwa anya dịka afọ atọ na ọkara, nke n’aka nke ya kwekọrọ na afọ amụma atọ na ọkara ndị Rom nke onyeisi ụka pope zọpịara ebe nsọ.

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.

Ma ogige nke dị n’èzí ụlọ nsọ ahụ, hapụ ya n’èzí, atụkwala ya; n’ihi na e nyewo ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ. M ga-enyekwa ndị akaebe m abụọ ike, ha ga-ebukwa amụma otu puku narị abụọ na ụbọchị iri isii, yi uwe akwa-nchegharị. Mkpughe 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.

Ha ga-ada n’ọnụ mma-agha, a ga-ebukwa ha dọrọ n’agha n’etiti mba niile: a ga-azọkwa Jerusalem n’okpuru ụkwụ ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-ezu. Luke 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.

Ọ dị mkpa nke ukwuu ịrịba ama na ana m eji ma ngụkọ “nsonye” ma ngụkọ “mwepụ” n’ihe gbasara oge ahụ akara alfa nke Cestius nọchiri anya ya ruo n’akara omega nke Taịtọs. Nke a na-egosi na e ji otu akụkọ ihe mere eme nọchite anya ngwa-ọrụ oge abụọ. Anyị ewereela ụkpụrụ Akwụkwọ Nsọ a mgbe anyị tụlere (n’ọtụtụ isiokwu gara aga) oge dị n’etiti nleta Jizọs gara Siza-ria Filipaị (Panium) na njem Ya gara n’Ugwu Ntughari. Ndị dere Akwụkwọ Nsọ abụọ dekọrọ ụbọchị isii, otu onye dekọkwara ụbọchị asatọ.

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

Ma mgbe ụbọchị isii gasịrị, Jizọs weere Pita, Jems, na Jọn nwanne ya, duru ha gaa n’elu ugwu dị elu iche. Matiu 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.

Ma mgbe ụbọchị isii gasịrị, Jisọs kpọọrọ Pita, na Jemis, na Jọn, duru ha n’elu ugwu dị elu, naanị ha n’onwe ha: e wee gbanwee ọdịdị Ya n’ihu ha. 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.

Ma o wee ruo ihe dị ka ụbọchị asatọ mgbe okwu ndị a gasịrị, Ọ kpọrọ Pita na Jọn na Jems, wee rigoro n’ugwu ka O kpee ekpere. Luk 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.

Mbibi nke Jerusalem nwere “ngwa nke na-eru nso karị” n’ụbọchị ikpeazụ, ma mbibi ahụ bụ ndị-àmà abụọ e ji Babilọn na Rom nọchie anya. Ndị-àmà abụọ ahụ na-adaba n’otu na ibe ha, ma ha na-enye àgwà amụma dị iche iche ma dị mkpa iji mee ka eziokwu ahụ pụta ìhè karịa. Nnọchibido nke Rom (66 ruo 70) bụ afọ anọ nke na-anọchikwa anya afọ atọ na ọkara. Afọ atọ na ọkara ahụ jikọtara ya na ịzọda ebe nsọ na usuu ndị agha, nke ndị ọgọ mmụọ na ọchịchị popu mezuru. Ịzọda ahụ nke ọchịchị popu mere dịruo afọ atọ na ọkara nke ihe nnọchianya, dịka e gosiri ya n’ụdị ya site n’afọ atọ na ọkara nkịtị n’nnọchibido nke Rom.

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.

Nnọchibido afọ anọ ahụ jikọtara kwa na oge afọ anọ ndị e jikọtara na ahịrị amụma nke na-akọwapụta ibuli Islam elu, ma emesịa ibuli mmegharị nke ma mmụọ ozi mbụ na nke abụọ, wee bụrụ nke atọ. Site n’oge Cestius ruo Titus na-agafegharị na wiil nke Rom ndị popu ma na wiil nke Islam. Wiil nke Rom na afọ atọ na ọkara nke Cestius na Titus na-agafegharị na afọ atọ na ọkara ihe nnọchianya nke Rom ndị popu, si otu a na-akọwapụta ihe abụọ ahụ, ya bụ Rom ndị ọgọ mmụọ na Rom ndị popu. Wiil nke Islam jikọtara site n’otu akụkọ ihe mere eme ahụ mgbe a ghọtara ya dịka afọ anọ, ma dịka o siri dịkwa na wiil nke Rom n’akụkọ ihe mere eme ahụ, a na-ejikọta Islam na ike nke abụọ nke dị n’okpuru wiil nke Islam—nke ahụ bụ Adventism. Oge afọ atọ na ọkara na-anọchi anya Rom n’akụkụ ya abụọ, oge afọ anọ na-anọchi anya Islam na Adventism. A pụghị ikewa Rom ndị ọgọ mmụọ na Rom ndị popu n’ụzọ amụma, a pụghịkwa ikewa Islam na Adventism.

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.

Nke a na-achọ n’amụma bụ na, mgbe anyị na-atụle nnọchibido Babilọn, a ga-ahụ nghọta abụọ banyere oge n’ihe atụ nke nnọchibido ọnwa iri na asatọ ahụ. Nnọchi anya abụọ nke oge n’ime nnọchibido nke Rom wetara, n’amụma, na-achọkwa ka e nwee nnọchi anya abụọ nke oge n’ime nnọchibido nke Nebukadneza wetara. A pụkwara ịghọta nnọchibido Nebukadneza nke ọnwa iri na asatọ dịka akara nke otu afọ na ọkara. Ọnwa iri na asatọ bụ otu afọ na ọkara, a pụkwara ikwupụta otu na ọkara dịka afọ 1.5. Nnọchibido Nebukadneza ahụ bụ ma ọnwa iri na asatọ ma otu ihe ise (1.5) afọ.

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.

Ọnwa iri na asatọ ahụ na-ekwu maka ike ahụ nke ga-azọda Jerusalem n’ala, ma afọ 1.5 ahụ na-ekwu maka Alakụba. Ọkpụkpụ amụma nke mgbakọ oge nke na-achọpụta ọnwa iri na asatọ na-achọpụta Babilọn, ma ọkpụkpụ amụma ọzọ nke mgbakọ oge na-achọpụta Alakụba. Anyị etinyebeghị n’ihu nkọwa banyere otú anyị si eru na itinye afọ 1.5 n’ihe metụtara Alakụba, ma a ghaghị iburu n’uche na mgbakọ oge abụọ ahụ n’mbibi nke Rom wetara, jikọtara na ọkpụkpụ amụma nke Rom, (ma nke ndị ọgọ mmụọ ma nke ndị pope), na mgbakọ ọzọ ahụ jikọtara na ọkpụkpụ amụma nke Alakụba. A na-ahụ njirimara ndị a n’ime ma mbibi alfa ma nke omega nke Jerusalem.

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.

Nnọchibido Jerusalem nke afọ anọ ya na Cestius na Titus na-anọchi anya njedebe nke ahịrị amụma nke malitere site n’oge afọ iri atọ na asatọ nke kwụsịrị n’nnọchibido nke afọ anọ na-anọchi anya ibuli Islam elu, ma oge ikpeazụ nke afọ anọ n’ime otu ahịrị ahụ kpọmkwem na-anọchi anya ibuli ọkọlọtọ nke narị puku iri anọ na anọ ahụ elu.

We will continue these things in the next article.

Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.