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:
Mwisio oyo from Testimonies, volume five, utu twali kuingijilapo mu bitabo bimo pa nshita ishini; twalengululwa pa kimwesho kya tempile kya pewe Ezekiel, Isaiah, ne John:
“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.”
“Masomo haya ni kwa faida yetu. Tunahitaji kuitegemeza imani yetu juu ya Mungu, kwa maana mbele yetu kabisa kuna wakati utakaozijaribu nafsi za wanadamu. Kristo, juu ya Mlima wa Mizeituni, alisimulia tena hukumu za kutisha ambazo zilipaswa kutangulia kuja Kwake mara ya pili: ‘Nanyi mtasikia habari za vita na matetesi ya vita.’ ‘Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; kutakuwapo njaa, na tauni, na matetemeko ya nchi mahali mbalimbali. Haya yote ndiyo mwanzo wa huzuni.’ Ingawa unabii huu ulipata utimizo wa sehemu katika kuangamizwa kwa Yerusalemu, una matumizi ya moja kwa moja zaidi kwa siku za mwisho.”
The Ninth of Av
Av wa Tisa
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, ku luela kwamba “eya mwanda wa Av” mu Chiheberi, ni diina da Bayuda didi dikumbula dibutuka dia Tempelo dia Kumpala ku meso kua Babulona mu 586 kumpala kua Kilisto, ne dia Tempelo dia Mupingaja ku Titus mu cidimu cia 70. Dibutuka yonsu ibidi eyi yenzeka ku dituku dimo dia kalandrie—dituku dia 9 dia ngondo wa Chiheberi wa Av (dituku didi kadidi dya kuela mu ngondo ya July anyi August mu kalandrie wa Gregorian). Padi Mwanetu mukaji White ufwanikija dibutuka dia Yerusalemu ne “dîba didi ne diyeseke myoyi ya bantu” mu matuku a ndekelu, udi ulongolola dibutuka ibidi bidi byonse bìleeja mushinga wa mêyi wa lumingu udi pabwîpi ne kulwa.
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.
Danyeli 11 shiimo geetiki iso, kɨrɨstaŋaŋa Sabati kɨlɨmɨsiŋ lawi paati ka, shiimo 41 kaŋa kɨsɨrɨti. Esekieli kitabuŋaŋa, Yerusalemi kɔlɔmɔsiŋ paati, Sabati kɨlɨmɨsiŋ lawi taŋa, bɔŋgɔlɛsiŋaŋa mɛriŋ kɔrɔŋaŋaŋa ka mɛriŋ pɔrɔŋaŋaŋa kaŋa kɨpɨrɨti paati teŋeeti. Esekieli Babiloniŋaŋa kɔptɨvɨsiŋaŋa teŋeeti, aŋaŋa kɛlɛŋ mirakuli paati Yerusalemi taŋa kɨsɛrɛti, shiimo 8 aŋa 11 ba, o paati kɨpɨrɨsiŋaŋa kɛrɛti.
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.
Na ikawa katika mwaka wa sita, mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda walikuwa wameketi mbele yangu, ndipo mkono wa Bwana MUNGU ukaniangukia hapo. Ndipo nikatazama, na tazama, mfano mmoja wenye sura kama ya moto: tangu mfano wa viuno vyake hata chini, moto; na tangu viuno vyake hata juu, mfano wa mwangaza, kama rangi ya kaharabu. Naye akanyoosha mfano wa mkono, akanishika kwa kishungi cha kichwa changu; na roho ikaniinua kati ya nchi na mbingu, ikanipeleka katika maono ya Mungu mpaka Yerusalemu, penye mlango wa lango la ndani linaloelekea upande wa kaskazini; hapo palikuwa na kiti cha sanamu ya wivu, ile ichocheayo wivu. Ezekieli 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.
Asura ishatu ya munani mpaka kumi na moja ni maelezo ya utengano, na Dada White, alipokuwa akitoa maelezo juu ya Ezekieli tisa, anatambulisha si tu kwamba huo ulikuwa ni kutiwa muhuri kule kule kama katika Ufunuo sura ya saba, bali pia kwamba Yerusalemu inaliwakilisha kanisa la Waadventista Wasabato la Laodikia katika siku za mwisho.
“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.’
“Bokae bale basandaka mpasi te mpo na kokita na bango moko ya molimo, mpe balelaka te masumu ya bato mosusu, bakotikala kozanga elembo ya Nzambe. Nkolo apesi mitindo na bamemi-nsango na Ye, mibali oyo bazali na bibundeli ya koboma na mabɔkɔ na bango ete: ‘Bólanda ye na nsima kati na engumba, mpe bóbeta: liso na bino ekoka koyokela moto mawa te, mpe bóyokela bango mawa te: bóboma penza mibange mpe bilenge, bana basi ya bilenge, mpe bana mike, mpe basi: kasi bópusana pene te na moto moko te oyo azali na elembo; mpe bóbanda na esika na Ngai ya bulee. Bongo babandaki na mibali mikóló oyo bazalaki liboso ya ndako.’”
“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.
“Apa tāmfye kuwona kuti mpingo—malo opatulika a Ambuye—ndiwo unayamba kumva nkhonya ya mkwiyo wa Mulungu. Akuluakulu aja, amene Mulungu anawapatsa kuunika kwakukulu ndipo anaima monga alonda a zofuna zauzimu za anthu, anali ataswa chikhulupiriro chimene anapatsidwa. Iwo anatenga malo akuti sitiyenera kuyembekezera zozizwitsa ndi kuonekera koonekeratu kwa mphamvu ya Mulungu monga m’masiku akale. Nthawi zasintha. Mawu awa amalimbitsa kusakhulupirira kwawo, ndipo iwo amati: Ambuye sadzachita chabwino, ngakhalenso sadzachita choipa. Iye ndi wachifundo kwambiri moti sangadzachezere anthu ake ndi chiweruzo. Motero, ‘Mtendere ndi chitetezo’ ndiko kulira kwa anthu amene sadzakwezanso mawu awo ngati lipenga kuti aonetse anthu a Mulungu zolakwa zawo ndi nyumba ya Yakobo machimo awo. Agalu awa osalankhula amene sanafune kukuwa ndiwo amene amamva chilango cholungama cha kubwezera cha Mulungu wokwiya. Amuna, atsikana, ndi ana aang’ono onse amawonongeka pamodzi.”
“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.
“Ebirumyo eby’ab’omuzizo, ebyo abeesigwa bye baawolaganirangako ne bakaaba olwabyo, byali byonna bye waali osobola okulaba n’amaaso ag’obuntu obukoma; naye mu byonoono ebisinga obubi ennyo, ebyasumuluzanga obuggya bwa Katonda omulongoofu era omutukuvu, waaliyo ebyali tebinnategeezebwa. Omukeberezi omukulu ow’emitima amanyi buli kibi ekikolebwa mu kyama abakozi b’obutali butuukirivu. Abantu bano batuuka okuwulira nga bali mirembe mu bulimba bwabwe, era olw’okugumiikiriza Kwe okw’ekiseera ekiwanvu, bagamba nti Mukama talabayo; ne balyoka bakola nga eyaleka ensi. Naye Alizuula obunnanfuusi bwabwe, era Alibikkula mu maaso g’abalala ebyonoono ebyo bye baali bakweka n’obwegendereza obungi.”
“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.
“Bunene bw’obusobozi, ekitiibwa, oba amagezi ag’ensi, wadde ekifo mu mulimu omutukuvu, tebirikuuma bantu okwewaayo eri okwagala okw’emitima gyabwe emirimba bwe baba balekeddwa bokka. Abo abaabaddenga batunuulirwa ng’abasaanidde era abagolokofu balirabika nga bakulembeze b’obujeemu n’ebyokulabirako mu butafaayo ne mu kukozesa obubi embabazi za Katonda. Enkola yaabwe embi tagenda kugigumiikiriza nate, era mu busungu bwe akolagana nabo awatali kusaasira.
“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.
“Yehova hulejiondoa uwepo wake kwa kusita kutoka kwa wale ambao wamebarikiwa kwa nuru kubwa na ambao wamehisi nguvu ya neno katika kuwahudumia wengine. Hapo kwanza walikuwa watumishi Wake waaminifu, waliopendelewa kwa uwepo Wake na uongozi Wake; lakini wakamwacha, wakawaongoza wengine katika upotovu, na kwa hiyo wakawekwa chini ya kutopendezwa kwa Mungu.” Testimonies, volume 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Kitabu chotembe cha Ezekieli chili mu m’bande wa kuonongeka kwa Yerusalemu. Mu umboni wa Ezekieli, kuzingilizidwa kwa Nebukadinezara uko kwikhalapo kwa chaka chimoza na hafu kukulembeka mwakupambaniska, kweni “kugwiliskira ntchito kweneko kwakulongosoka chomene” kwa chenjezgo la Yesu mu Mateyu twente-foru kuli mu mazuŵa ghaumaliro. Mu Ezekieli, mzere uwo wa unenesko ukusangika mu chipaturo twente-foru.
January 15, 588 BC
Kìshìlà kèjìlá, ọjọ́ kẹ́ẹ̀ẹ́dógún, ọdún 588 ṣáájú ìbí Kristi
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.
Na tena katika mwaka wa tisa, katika mwezi wa kumi, siku ya kumi ya mwezi huo, neno la Bwana likanijia, kusema, Mwanadamu, jiandikie jina la siku hiyo, yaani, siku hii hii; mfalme wa Babeli amejiweka kupigana na Yerusalemu siku hii hii. Ezekieli 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.
Ha siku hii, ambayo imethibitishwa pia kwa mashahidi wengine wa kibiblia, ulianza mzingiro wa miezi kumi na minane. Neno la Bwana lililomjia Ezekieli siku hiyo lilikuwa na mfano wa mji wa damu, unaoonyeshwa kwa chungu kinachochemka, ukifuatiwa na moto mkubwa. Mfano huo kwa wazi unawakilisha hukumu juu ya Yerusalemu, na katika sura iyo hiyo unafuatwa na mke wa Ezekieli kutiwa pumzikoni kwa pigo, kama ishara kwamba mzingiro ambao hatimaye ungeiangamiza patakatifu ulikuwa umeanza.
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.
Bwana pia alinijia neno, akisema, Mwanadamu, tazama, ninakuondolea kwa pigo tamu ya macho yako; lakini hutalia, wala hutaomboleza, wala machozi yako hayatamtiririka. Uugue kimya kimya, usifanye maombolezo kwa ajili ya wafu; jivike kilemba chako kichwani, uvae viatu vyako miguuni, wala usisitiri midomo yako, wala usile chakula cha watu. Basi nalisema na watu asubuhi; na jioni mke wangu akafa; nami nikafanya asubuhi kama nilivyoamriwa. Ezekieli 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Nako abantu ababezinga Ezekeli bamubuzako amakulu ag’akasumo n’okufa kw’omukyala we.
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.
Na watu wakaniambia, Je, hutatuambia mambo haya ni nini kwetu, hata ufanyapo hivyo? Ndipo nikawajibu, Neno la Bwana likanijia, kusema, Waambie nyumba ya Israeli, Bwana MUNGU asema hivi; Tazama, nitapatia unajisi patakatifu pangu, fahari ya nguvu zenu, tamanio la macho yenu, na kile ambacho roho zenu zakionea huruma; na wana wenu na binti zenu mliowaacha wataanguka kwa upanga. Ezekieli 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Mukazi wa Ezekieli na patakatifu vyote viwili vinatajwa katika kifungu hicho kuwa ni “tamaa ya macho yako.” Wanahistoria wa Biblia wanaonyesha kwamba kuzingirwa huko kulidumu miezi kumi na minane, ilhali mazingiro ya Cestius na Tito yalidumu miaka minne tangu mwaka wa 66 hadi mwaka wa 70. Hesabu ya karibu ya muda tangu kuzingirwa la kwanza la Cestius hadi uharibifu ni miaka mitatu na nusu, lakini inapotekelezwa “hesabu-jumuishi,” ambayo ndiyo namna inayotumiwa mara nyingi sana katika Biblia, huwa ni miaka minne. Kujua kwamba hesabu zote mbili ni halali hutuwezesha kuona miaka mitatu na nusu kutoka kwa Cestius hadi kwa Tito na pia miaka minne.
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.
Em du şahidên qanûna Yekşemê hene di her du wêrankirinên Orşelîmê de, û hûrguliyên her du dîrokan divê li ser qanûna Yekşemê ya zû tê were sepandin—li wir Laodîkya ji devê Xudan tê avêtin derve. Destpêka dorpêçkirina Nebukadnezar bi mirina jina Hizqiyê tê nîşankirin. Di dema mirina wê de, ferman ji Hizqiyê re hat ku bi eşkere şîn nebêje, çimkî ew nîşana Cihûyan bû ku di dîlgirtiyê de tên birin.
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.
Kutanga kwa cya gihe cy’imyaka ine kuva kuri 66 kugeza kuri 70 kurangwa n’ikimenyetso cy’ikizira gisiga umusaka, ari na cyo kimenyetso ku Bakristo bari i Yerusalemu cyo guhunga.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Manu muone ikikere kya bulemo, ekyo ekyayogerwako Danyeri nnabbi, nga kiyimiridde mu kifo ekitukuvu, (asoma ategeere:) awo abo abali mu Buyudaaya baddukire mu nsozi. Matayo 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:
Mazingirwa mawili yanayopatana waziwazi kila moja na mwenzake, na mazingirwa hayo yote mawili yana “ishara” mwanzoni mwa mazingirwa. Ezekieli alipoeleza maana ya kifo cha mke wake na kutokuwapo kwa maombolezo kwa upande wake, alifafanua kisha akaandika:
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.
Noolê eeyaxi Ezeekiel kuume ontu yenu eolu: kokesile shaashi a ningi, osho tashi ningwa keni; ndele nonande oshinima eshi tashi uya, nye tamu ka nyona kutya Aame Omwene Kalunga. Ezeekiel 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.
Ezekieli alangakaze lofwa ng’umukazi wiwe cari ikimenyetso c’ugusangangurwa kwa Yerusalemu n’urusengero vyari bigiye kuza vuba, hamwe n’inyagano yakurikiye mu Babuloni. Ikimenyetso c’akazira gateye agahinda, kavuzwe na Daniyeli, cari imburi yo guhungira kure ako gasangangurwa; ariko rero, ivyugarizo vyompi bifise ikimenyetso ku ntango.
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.
Hari mbere y’itegeko ryo ku Cyumweru rigiye kuza vuba hazabaho igotwa ryo mu buhanuzi, kandi urupfu rw’umugore wa Ezekiyeli ni ikimenyetso cy’uko itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya ryamaze gusimbukwa rwose; naho Ezekiyeli ni ikimenyetso cy’ibihumbi ijana na mirongo ine na bine, kandi ni ikimenyetso cy’ibendera rishyirwa hejuru mu ntangiriro y’igotwa. Ezekiyeli ni ibendera ry’ibihumbi ijana na mirongo ine na bine mu ntangiriro y’igotwa rya Babuloni, kandi ikimenyetso cy’ikizira giteza umupfagaro mu ntangiriro ni “ikimenyetso” cya Roma. Ikimenyetso kimwe kivuga ku muburo w’imbere, ikindi kikavuga ku muburo w’inyuma. Mu by’ukuri habayeho umuburo ku Bakristo mu mwaka wa 66, ariko ikimenyetso cy’umuburo cyari Roma. Ikimenyetso mu kurimbuka kwa Babuloni cyari umugore wa Ezekiyeli. Roma ni itsinda ry’abakira ikimenyetso cy’inyamaswa, naho Ezekiyeli akaba ikimenyetso cy’abakira kashe y’Imana.
Two Ending Periods
Ngaa Miviri ya Kuunika
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.
Ukuzingirwa kwa kwanza kulidumu miezi kumi na minane, na kuzingirwa kwa pili kulidumu miaka minne. Kuzingirwa huko kote viwili hupata utimilifu wake “wa moja kwa moja zaidi” katika siku za mwisho, na kuzingirwa huko kote viwili kunahusiana moja kwa moja na unabii wa miaka mia tatu na tisini na moja na siku kumi na tano unaopatikana katika Ufunuo 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.
Ukuutuka kwa myeezi itaanu eya Okusukulurwa essuula ey’omwenda, olunyiriri olw’ekkumi, kwali mulimu ebyafaayo ebiteeka akabonero ku kiseera kya myaka amakumi asatu mu munaana, ekituuka ku kuzingiza okw’emyaka ena, kwe kugattibwa ku muwendo amakumi asatu mu munaana, era ne kulaga okusituka kw’Obusiraamu. Okuzingiza okwo okw’emyaka ena kufuna okufaanagana kwakwo mu byafaayo ebyatandika ng’emyaka kikumi mu ataano (emyeezi etaanu) giweddeko era emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano ne gitandika. Kwatandika nga 27 Jjulaayi 1449 era emyaka ena oluvannyuma, Obusiraamu bwaleeta okuzingiza okw’ennaku ataano mu ttaano ku Konsitantinopoole, okwaggwa nga 29 Maayi 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.
Dema pêxemberiya demê ku di 27ê Tîrmeha 1449-an de dest pê kiribû, di 11ê Tebaxa 1844-an de qediya, çar salên tevgera milyakêtê yekem û duyem ji 1840-an heta 1844-an bi dorpêça çar-salî ya ji 1333-an heta 1337-an li hev hatin rêz kirin, û her weha bi serdema çar-salî ya ji 1449-an heta 1453-an. Ev sê şahid, ku hemû bi rasterast beşek ji heman xeta pêxemberiyê ne, serdemek sembolîk a çar-salî nîşan didin, dema ku tevgera milyakêtê yekem û duyem ya 1840-an heta 1844-an di dîroka tevgera milyakêtê sêyem de dubare dibe. Ev sê şahid di dîroka sed û çil û çar hezaran de dorpêçek çar-salî tîpîze dikin. Ew serdema çar-salî her weha bi dorpêçên Orşelîmê di 66 û 70-an de jî tê nîşandan.
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.
Kuanza kwa mazingiwa ya miaka minne na Cestius mwaka wa 66, kisha kukamilishwa kwake na Tito mwaka wa 70, kunatoa ishara ya alfa na ishara ya omega kwa kipindi cha miaka minne. Kipindi hicho hicho pia kinawakilishwa kuwa miaka mitatu na nusu, ambacho kwa upande wake kinalingana na ile miaka mitatu na nusu ya kinabii ambayo Roma ya kipapa ililikanyaga patakatifu.
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.
Lakini ua ulio nje ya hekalu uuache, wala usiupime; kwa maana umepewa Mataifa; nao wataukanyaga mji mtakatifu kwa muda wa miezi arobaini na miwili. Nami nitawapa mashahidi wangu wawili uwezo, nao watatoa unabii kwa muda wa siku elfu moja mia mbili na sitini, wamevaa magunia. Ufunuo 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.
Bona bakokwea na nse ya mopanga, mpe bakomema bango na bowumbu kati na bikólo nyonso; mpe Yerusalemi ekonyatolama na Bapagano, kino ntango ya Bapagano ekokoka. Luka 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Ni kwa maana kubwa kutambua ya kuwa ninatumia hesabu ya “kujumuisha” na ya “kuondoa” kwa kipindi kinachowakilishwa na alama ya alfa ya Cestius hadi alama ya omega ya Tito. Hili linabainisha ya kuwa matumizi mawili ya wakati yanawakilishwa ndani ya historia moja. Tayari tumekwisha kushughulikia kanuni hii ya kibiblia tulipozingatia (katika makala nyingi zilizopita), kipindi cha wakati kati ya ziara ya Yesu huko Kaisaria-Filipi (Panium) na safari Yake kwenda kwenye Mlima wa Kubadilika Sura. Waandishi wawili wa Biblia wanaandika siku sita, na mmoja anaandika siku nane.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Na baada ya siku sita Yesu awatwaa Petro, Yakobo, na Yohane ndugu yake, akawapandisha mlima mrefu faraghani. Mathayo 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.
Na baada ya siku sita Yesu akawatwaa pamoja naye Petro, na Yakobo, na Yohana, akawapandisha juu mlimani mrefu wakiwa peke yao; naye akageuka sura mbele yao. Marko 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.
Basi, kira balum lapan po nga adlaw katapos han mga pulong nga ini, gindara niya hira Pedro, Juan, ngan Santiago, ngan tinungas ha bukid basi mag-ampo. Lucas 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.
Yerusalemu di bobeboli pe tozali na bosaleli moko ya “mbala moko koleka” mpo na mikolo ya nsuka, mpe bobebisi wana ezali na batatoli mibale oyo Babilone mpe Roma bazali komonisa. Batatoli mibale yango bazali koyokana moko na mosusu, kasi bazali kopesa bizaleli ya esakweli oyo ekeseni mpe ya ntina mingi mpo na komatisa solo. Bzinga oyo Roma esalaki (66 kino 70) ezalaki mbula minei, oyo mpe emonisaka mbula misato na ndambo. Mbula misato na ndambo yango ezali kosangana na konyatama ya Esika Mosantu mpe ya mampinga, oyo bosambeli ya bapakano mpe bopapa nyonso mibale ekokisaki. Konyatama yango na bopapa ezalaki mpo na mbula misato na ndambo ya elilingi, lokola emonisamaki liboso na mbula misato na ndambo ya solo na bzinga oyo Roma esalaki.
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.
वह चार-वर्षीय घेराबंदी उस भविष्यद्वाणी-रेखा से संबद्ध चार-वर्षीय अवधियों के साथ भी जुड़ती है, जो इस्लाम के ऊँचा उठाए जाने की पहचान करती है, और उसके पश्चात् प्रथम और द्वितीय तथा फिर तृतीय स्वर्गदूतों के आंदोलन के ऊँचा उठाए जाने की भी। Cestius से Titus तक का इतिहास पोपीय Rome के चक्र और इस्लाम के चक्र—दोनों—से प्रतिच्छेद करता है। Rome का चक्र और Cestius तथा Titus के साढ़े तीन वर्ष, पोपीय Rome के साढ़े तीन प्रतीकात्मक वर्षों से प्रतिच्छेद करते हैं, और इस प्रकार मूर्तिपूजक और पोपीय Rome—इन दो सत्ताओं—की पहचान कराते हैं। इस्लाम का चक्र उसी इतिहास द्वारा जुड़ा हुआ है, जब उसे चार वर्षों के रूप में समझा जाता है; परन्तु जिस प्रकार उस इतिहास में Rome के चक्र के साथ है, उसी प्रकार इस्लाम भी इस्लाम के चक्र के अधीन एक दूसरी शक्ति के साथ संबद्ध है—अर्थात् Adventism। साढ़े तीन वर्षों की अवधि Rome को उसके दोनों चरणों में निरूपित करती है, और चार-वर्षीय अवधि इस्लाम और Adventism को निरूपित करती है। भविष्यद्वाणी की दृष्टि से मूर्तिपूजक और पोपीय Rome को अलग नहीं किया जा सकता, और न ही इस्लाम और Adventism को।
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.
Kino kyakulomba mu bubikilo nti, bwe tulowooza ku kuzingizibwa kwa Babulooni, ensiisira ey’emyezi kkumi n’omunaana erina okulabibwamu okutegeera ebiseera mu ngeri bbiri. Ebifaananyi bibiri eby’ebiseera mu kuzingizibwa okwaletebwa Rooma, mu bubikilo bikakasa nti era walina okubaawo ebifaananyi bibiri eby’ebiseera mu kuzingizibwa okwaletebwa Nebukadduneeza. Okuzingizibwa kwa Nebukadduneeza okw’emyezi kkumi n’omunaana nakwo kuyinza okutegeerwa ng’akabonero k’omwaka gumu n’ekitundu. Emyezi kkumi n’omunaana gwe mwaka gumu n’ekitundu, era ekitundu n’ekitundu kisobola okulagibwa nga emyaka 1.5. Okuzingizibwa kwa Nebukadduneeza kwali kwa myezi kkumi n’omunaana era nga kwali kwa myaka emu n’ekitundu (1.5).
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.
Emyezi kkumi n’omunaana zikwata ku maanyi agaali g’okulinnyirira Yerusaalemi, era emyaka 1.5 gikwata ku Busiraamu. Ennamuziga ey’obunnabbi ey’okubalirira emanyiddwa emyezi kkumi n’omunaana emanyisa Babulooni, era ennamuziga endala ey’obunnabbi ey’okubalirira emanyisa Obusiraamu. Tetunnaba kuteeka mu maaso kunnyonnyola kw’engeri gye tutuukiramu ku nkola y’emyaka 1.5 nga ekwatagana n’Obusiraamu, naye kirina okwetegerezebwa nti okubala kw’obudde kwombi mu kuzikirizibwa okwaleetebwa Rooma, okukwatagana n’ennamuziga ey’obunnabbi eya Rooma, (ey’abamawanga n’eya bapaapa), n’okubala okundi okukwatagana n’ennamuziga ey’obunnabbi ey’Obusiraamu. Engeri zino zisangibwa mu kuzikirizibwa kwa Yerusaalemi kwombi, okw’alpha n’okw’omega.
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.
Uvaka wa myaka ina wa Yerusalemu pamoja na Cestius na Tito unawakilisha mwisho wa mstari wa kiunabii ulioanza kwa kipindi cha miaka thelathini na minane ambacho kilihitimishwa na uvamizi wa miaka minne unaoashiria kuinuliwa kwa Uislamu, na kipindi cha mwisho cha miaka minne katika mstari huo huo kabisa kinawakilisha kuinuliwa kwa bendera ya watu mia moja arobaini na nne elfu.
We will continue these things in the next article.
Em êdîta pêş de em ê van tiştan bidomînin.