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:

I ngat ma aa ki i Testimonies, volume five, ma wa bene tye ka paro i kom iye i lok manok mapol me coc; kiwaco ni onywako wa i kom anyuta me ot got ma kiweko bot Ezekiel, Isaiah, ki 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.”

“Pwony man bene dong pi anyim wa. Myero wa cung gengen i kom Yubbe, pien kare acel tye ka i wang wa ma bi temo cwiny dano. Kristo, ka tye i kom Got Oliva, ocako loko kwo ma lweny kacel ki ngol marac ma ne pe romo bino me wyamo bedo me dwogo Kwene me aryo: ‘Ubibino winyo lok me lweny ki wie lok me lweny.’ ‘Lobo acel bibedo ka pire tek i kom lobo mukene, ki kerajaan acel i kom kerajaan mukene: kacel ki guro, ki two marac, ki yeny piny i kabedo mapol. Man ducu en cakke me cana.’ Katikiro man pe olubo ducu ka i kare me kwanyo Yerusalemu, ento gin tye ki tic ma dong twero ma maleng i nino me agiki.”

The Ninth of Av

Ngec me Av mwe aboro romo adek

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, ma i leb Ibru nywako ni “Dye Av me Adek ki Wangwen,” en nino me Jwiyudi ma poo pinywa i kom balal me Kacel me Kwanza ma jo Babilon balalo i mwaka 586 BC, kadi wa Kacel me Aryo ma Titus balalo i mwaka 70. Balal aryo magi weng otime i nino acel kun dong otik ki kare me mwaka acel—nino me 9 me dwe Ibru ma nyinge Av (mapol kare opoto i dwe me July onyo August i kalenda me Gregorian). Ka Daktari White oketo balal me Yerusalemu ka rwom ki “kare ma bi temo cwiny jo ludito” i nino me agiki, en tye ka nyuto balal aryo ma weng tye ka calo anyut me cike me Nino me Aleng ma cok tye ka bino.

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.

Waraga apar wiye apar abicel ki abicel me Daniel apar ki acel tye ka konyo cik me Nino me Kwan, dok rwatte ki waraga apar abicel ki acel. Iye Ezekiel, kwanyo me Jerusalem ki tiyo kwede me nyuto pokore me nyako ma ribo ma ngene ki ma pe ngene ka i cik me Nino me Kwan. Ezekiel obedo jen jenyo i Babilon ka ki kawo en ki cing tip marac me anyim i Jerusalem me neno bene pokore meno ka i kabedo abicel ki wiye apar acel.

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.

Ka otimme i mwaka me abicel, i dwe me abicel, i nino me abicel me dwe, ka an abedo i otara, ci jodit pa Juda bene abedo anyima, ci cing pa Wonye Kuc obino kanyo i worra. Ci an aneno, ci nen, gin mo acel ma kitone calo kite me mac: ki i twolone piny wa, mac; ci ki i twolone malo wa, calo kite me lem, calo rangi me amber. Ci en ocwalo kite me cing, ci ojwala an ki yicu me wiya; ci cwiny oyuta malo i kin lobo ki polo, ci okweya i nying neno pa Lubanga dok i Yerusalemu, i doggola me dyer me iye ma ororo i kabedo me norte; kanyo ma komberere me cal me nyeko obedo, ma kelo nyeko. Ezekiel 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.

Kabedo angwen aryo me abicel i buk me abicel adwogi i dul me atangalo me agwoko, kede Sister White, ka en tye ka loko i kom Ezekiel 9, onyuto pe keken ni man obedo cing me agwoko acel kede ma tye i Revelation 7, ento bene ni Jerusalem kelo nyuto kanisa me Seventh-day Adventist me Laodicea i nino me agiki.

“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.’

“Jo ma pe twero cwer cwiny pi tur marac me yeye gin kengi, kata pe twero mwolo pi bal pa jo mukene, obin pe ki anyim me Cik me Lubanga. Obanga cwalo jo otego bene, lwak ma tye ki gagi me nek i cingegi: ‘Wu ilub en ceng i iye taun, kacel ki kwo: wangwu pe obed me ngwero, pe bene obed ki lito: nekunu weng dong, luwot ki luwot matino, nyako, lutino matino, ki mon: ento pe wu ton ikom dano mo keken ma tye ki anyim; ciwu cak ki ka maleng na. Ka dong gicako ki lupwonye mapol ma nen calo ki nyim ot.’”

“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.

“Kany waneno ni ekalesia—karama pa Lacoo—ene aye obedo me acel me neno cwercwiny pa mirima pa Lubanga. Dano macon, gin ma Lubanga no omiyo tye ki terang malit, ci guno keken ma ginywalo calo lindedo pa yub me cwiny pa lwak, guwelo cing gi i cing ma gubed kiye. Gukwanyo ka ma pe myero wa bedo ka yenyyo mujijia ki nyuto me kero pa Lubanga ma twero neno kore calo i nino mukato. Cawa guwoto ka lokke. Lok magi tugo ka pe giye, ci gidwogo ka loki ni: Lacoo pe bi timo maber, kede pe bi timo marac. En lito loyo me nyuto lwak mege ki bura. Kit man, ‘Lum ka kwo maber’ aye koko ma lwak ma pe gibidok gang ka juk cogo dwogo dwone gi calo turumbeta, me nyuto lwak pa Lubanga bal gi, ki od Jacob richogi. Gwok man pe gucok me gwoko, aye gin ma gineno cungu me ngol me atir pa Lubanga ma gubino cwer cwiny pire. Dano, nyako ma pud pe okwongo cato, ki lutino matidi, duc gityeko woko kany-ki-kany.”

“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.

“Gin ma marac ma luworo ma gin ma gitye ka cweri ki koko pi gini, ne gin gin weng ma wang dano ma tye ki twero matino keken twero neno; ento gin ma maraco ahinya loyo, gruc ma ocuko anywola pa Lubanga ma leng ki maleng, pe gitye ka nyuto. Jalubira Madit pa cwiny dano ngeyo gruc acel acel ma gitimo i mungi i mung bot lupor marac. Dano magi cako bedo ka giye ni gitye ber i boko-boko gi; ka pien oyot pa lokke pe nongo mabor, gikwano ni, ‘Ruoth pe neno,’ ka dong gitimo calo en otyeko weko piny. Ento en bino nongi i gwokgi pa poreno, dok bino yabo i wang jo mukene gruc ma ne gitye ka gwoko matek me pino.”

“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.

“Pe obedo mapire tek i rwot, pe obedo ki rwom me cing acel onyo me yec pa lobo, pe ka bedo i dyero maleng, pe gin mo acel kelo gwoko dano wek pe gityek ginge ka gicweyo twero me cing-gi i cwin-gi ma lwongo. Jo ma oneno-gi calo me rwate kede me kare kene, nyutu ni dong gitye ka bedi jatelo i kwero me yele, dok gin adwogi i cing pe me lamo kede i tic marac me golo adwogi pa kica pa Lubanga. Cing-gi marac, en pe biye ka leave nining; kede i worre en timo kwede-gi pe ki kica.”

“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.

“Ki cing malit me iye ka Lubanga ogwayo bedo Kwene ki jo ma gunongo wang marac matek, kede ma gucako ni twero me loki i tic me tiyo bot wengine. Cawa acel gubedo lutic Kwene ma lek, ma gunongo kuc ki bedo Kwene kede ker Kwene; ento guleko ki i Kwene ci gupwonyo wengine i boro, ci pi meno kigolo gi i bwo me cwercwiny marac me Lubanga.” 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.

Buk pa Ezekiel weng omyere i kine me balo Yerusalem. I cing adwogi pa Ezekiel, ker me Nebukadinezar ma tye ka mede pi mwaka acel ki dwe abicel pe iwang acel keken kiketo anyim maber; ento “tito ma oyot kato” me ciko pa Yesu i Matthew abicel-angwen tye i nino me agiki. I buk pa Ezekiel, rwom me ada man tye i cik acel ki angwen.

January 15, 588 BC

Nino 15, 588 BC

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.

Dok i mwaka me aboro ki abic, i dwe me apar, i nino me apar me dwe, lok pa Yehova obino boti, kawacho ni, In latin dano, coor nying nino man, ee, nino man keken: kabaka pa Babilon ocako keto kwole i Yerusalemu i nino man keken. Ezekiel 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.

I kare ma, ma bene kinyuto ki adwogi mukene ma tye i Baibuli, omwogo me keto opo mar dwe apar wiye aboro ocako. Lok pa Mukama ma bino bot Ezekiel i kare meno obedo nyig lok pa taon ma opong ki remo, ma kiketo calo agulu ma tye ka bilo, dok ki i ngeye mac madu. Nyig lok meno oyero ka konyo nyuto poko kwede ngol ma biro i Yerusalemu, dok i capa acel meno bene, dak pa Ezekiel onyuto ka ki ka iwoto iye ki two marac me piic calo cim me nyuto ni omwogo ma i agiki bitye ka balo kabedo maleng ocako.

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.

Dok pa Wecu obino boti kica ka wok, ka twero ni, In latin dano, nen, Abinero ki i cingi gin ma wanggi mito adada ki coko acel; ento pe ibedo ka iyo, onyo ka yi, onyo dog yi pe opong woko. Juk iyak, pe imii iyak pi joo ma oto, twin por me wori i wiwi, ci iruk katyi mamegi i tiendi, pe igwok dogi, kede pe icam cam pa jo. Ci aloko bot jo i odiko; ka otyeno dako na oto; ci i rcok acako atimo calo atir ma ki ciko an. Ezekiel 24:15–18.

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

Ka dong jo ma tye i kabedo pa Ezekiel pe neno twero ni ngo ma nongo pire tek i lok-kal pa en ki to pa dako ne.

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.

Ci lwakony peko ni, “Pe ibedo ka twero wa ni jami magi nyo obedo ngo bot wa, pien itimo kit man?” Ka ce acamogi, “Lok pa Rwot obino bot an ka waco ni, ‘Waci bot gang Israel ni, Man aye lok pa Rwot Katonda: Nen, an adwoko kac lela mara, ma obedo ber pa teko wunu, gin ma wange wunu mito, kadi dong gin ma cwiny wunu kwoleko; kede wot wun gi nyara wunu ma wulekogi, gibibino ka too ki pala.’” 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.

Dhako Ezeekiel ki keno kacel pe itye ka nywako gin ma kipwodde ni “gin ma iyero wang i” i butekete. Balupok ma nongo ngec pa lok me Baibul nywako ni kwo me kucobo pa dul oro onongo tye me dwe apar wiye me adek, ento kucobo pa Cestius ki pa Titus onongo tye me mwaka angwen aa ki mwaka 66 nio i mwaka 70. Ka ikwano kare man ki atir aa ki kucobo me acel pa Cestius nio i ka gubalo ducu, obedo mwaka adek ki diric, ento ka i tiyo ki “kwano ma rwatte ki mwaki ducu,” ma en yoo me kwano ma Baibul tiyo kwede tutwal, obedo mwaka angwen. Ngene ni kwano aryo weng tye atir, miyo wa twero neno mwaka adek ki diric aa ki Cestius nio i Titus, dok wa neno bene mwaka angwen.

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.

Wa wa tye ki jo camber adek me cik pa Sunday i ka peto aryo me Jerusalen, dok gin ikom lok me kit ma otimo i nyig lok me aryo ni myero kiyub iye i cik pa Sunday ma tye ka bino kare manok—ka Laodikea kicwalo woko ki i dog pa Rwot. Cak pa dyer pa Nebukadneza kiketo cing iye ki to pa dako pa Ezekiel. I kare me to ne, Ezekiel kikelo cik ni pe obed ka peko onyo ka koko piny i wang jo, pien en aye cal me Jo Yuda ma kigolo gi ka gitye ka tero gi i bwo captive.

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.

Cak pa mwaka angwen ma aa i 66 paka 70 kijingo ki cing me gin ma marac me ketho ma obedo cing pi Lukristo ma i Yerusalemu me tye.

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.

Ka pe obinongo ni i do omito twero marac ma kelo tieko, ma Daniel lanebi owaco iye, ka cungo i kabedo maleng, (ngat mo ma kwano, we ni obed ni angeye:) ci jo ma tye i Judaea ogwed i got. 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:

Kwo orwonyo aryo ma rwate ka keken, ka orwonyo aryo weng bene tye ki “cim” i caku pa orwonyo. Ka Ezekiel owaco ngec me gin ma to pa dako ne owato kwede, kacel ki pe ma otuku iye, en owaco tyen lok, ci onyiko ka man:

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.

Ci Ezekiel obedo ni wek cing me adwogi botu: calo gin ducu ma en otimo, un bene ibitimo; ka gin man obino, ibinongo ni An a Yehova Rubanga. Ezekiel 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.

Cik me too pa Ezekiel obedo gin me nyutu me timoro ma cok ocelo i Yerusalemu ki i Tempel, dok ki twecwiny ma olwongo i Babilon. Cik me gin marac me golo acam, ma Daniel owaco i kom, obedo gwoko me peko me tonyo woko ki i timoro, ento opiimo me lweny aryo mago weng tye ki cik acel i cakke gi.

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.

Bino bibedo kwo dyel me yubo lok pa ajwaka mapwod me ceng Ceng Nino Ngec ma tye cok bino, dok too pa dako pa Ezekiel en cing me nyuto ni kanisa me Seventh-day Adventist me Laodikea dong kelo woko weng; ento Ezekiel en cing me nyuto jo alufu acel ki mia angwen ki angwen, dok en cing me nyuto bandera ma ikelo malo i acakki me kwo dyel. Ezekiel en bandera pa jo alufu acel ki mia angwen ki angwen i acakki me kwo dyel pa Babilon, dok cing me nyuto me gin marac ma timo yweyo i acakki en “cing” pa Roma. Cing acel loko ku i yubo me ndani, dok acel mabor loko ku i yubo me iye. Adaa, yubo ne tye bot jo Kristo mwaka 66, ento cing me yubo ne obedo Roma. Cing i balo pa Babilon ne obedo dako pa Ezekiel. Roma en kibina pa jo ma rwate anyako me lee, dok Ezekiel en cing pa jo ma rwate lak pa Katonda.

Two Ending Periods

Kinde me agiki aryo me agikone

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.

Lwanya me acel obedo pi dwe apar wiye abicel, dok lwanya me aryo obedo pi mwaka angwen. Lwanya aryo magi arii oyudo “timu ma rwate loyo” i nino mag agiki, dok lwanya aryo go arii gubedo ka rwate ter ki profesi me mwaka mia adek ki abicel acel, kacel ki nino apari wiye abicel, ma tye i Niyabo 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.

Cak me dwe mar dwe abicel me Cik me Niyabo abiro, tyen 10, onongo tye ki lok me kwena ma nyuto kare me mwaka adek ki pyer abicel, ma tyeko i iye tedo me mwaka angwen, ma tye ka rwatte ki namba adek ki pyer abicel, kede ma nyuto pwony pa Islam ma cako aa. Tedo man me mwaka angwen nongo twero iye i kwena ma ocako ka dwe acel ki pyer abicel (dwe abicel) me myaka mia acel ki pyer abicel otum tyeko, eka mwaka mia adek ki pyer abicel kede nino apar wiye abicel gucako. Ocako i 27 July 1449, eka i nge mwaka angwen, Islam okelo tedo me nino abicel ki abicel iwiye acel i kom Constantinople, ma otum tyeko i 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.

Ka lapeny marac me kare ma cako i nino dwe aparo aryo, 27, mwaka 1449 ocung i nino dwe aparo aryo, 11, mwaka 1844, miaka angwen me tic me malaika me acel ki me aryo ma aa i 1840 nio i 1844 ojwero kede mwaka angwen me kwo-cing me mwaka 1333 nio i 1337, kede bene mwaka angwen ma aa i 1449 nio i 1453. Jo wang-ada angwen-ni adek, ma weng gin calo rwom acel atir i lain me porofeto acel, ginyuto kare me mwaka angwen ma en me cik-cik, ka tic me malaika me acel ki me aryo me 1840 nio i 1844 dok iwot i historia me tic me malaika me adek. Jo wang-ada adek-ni gicako calo kwo-cing me mwaka angwen i historia me jo mia acel ki abic aparo aryo ki angwen. Kare ma me mwaka angwen-ni bene ki-nyuti ki kwo-cing me Yerusalemu i 66 ki 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.

Acakki me lweny me coko pa mwaka angwen ma Cestius ocako i mwaka 66, ka dong Titus omedo tyen kwede i mwaka 70, okwanyo cal me alfa kacel ki cal me omega i kom kare me mwaka angwen. Kare meno tye bene ka kicako kwanyo cal kwede calo mwaka adek ki nusu, ma dok rwatte gi mwaka adek ki nusu me porofeta ma Roma me pa papa otwongo iye ka ojuko kabedo maleng.

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.

Ento lacak ma tye ki i oko pa hekalu, iweki woko, kadi pe ipim; pien gitye omiyo bot jo Loka: kede taon maleng gibibuto ki tyen-gi pi dwe artar ki aryo. Kede abimiyo twero bot lakadena abic, gin bibiwuŋŋa pi nino alufu acel ki mia aryo ki tuk me abiro, ka gitye ki rwak me bulap. Niyabo 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.

Ki gibik ki dog tong, dok gibitero calo jee ma otwero i kin dano me rok ducu; dok Yerusalemu obed ka luro kinyo i bot jo ma pe jo Yuda, nio kare pa jo ma pe jo Yuda twero opong. 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.

Ber pire tek me ngeyo ni atiyo ki kite me kwan kare me “inclusive” kacel ki me “exclusive” i kare ma kikelo ki cimbolo alfa me Cestius wa i cimbolo omega me Titus. Man nyutu ni tyo me kare aryo kikonyo ki lok me gin acel. Wan wa cako dong kwedo ki cik man me Baibul ka wan nenno (i nyig coc mapol angeyo) kare ma tye i dyere me yito pa Yesu i Caesarea-Philippi (Panium) kacel ki wuot pao i Got me Transfiguration. Jo coc me Baibul aryo giketo nino abicel, ento acel okwalo nino aboro.

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

Ka i nyuma me nino abicel, Yesu omedo Petero, Yakobo, ki Yohana owadgi, ci omwogo gin i got malac gi kekengi. Matayo 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.

Ka nyuma me nino abicel, Yesu okwanyo Piotero, Yakobo, ki Yowana, dok otelogi i dye got malo atata keken: dok oloko kit neno me kommi i nyim gi. Marako 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.

Ka obedo ni ka i nino adek aboro ka ikato lok man, en oyako Petero ki Yohana ki Yakobo, dok odongo i got me lego. Luka 9:28.

The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.

Kibalo me Yerusalemu tye ki tic acel “ma tye kakare adwong” i nino me agiki, dok kibalo meno en dano aryo ma tye ka nyutuogi ki Babilon ki Roma. Dano aryo mago rwatte kacel, ento gi miyo jami me lunabii ma pe rwatte acel, kadi bed ni gi doko maber tutwal pi medde tic me pwonyo ada. Kubo Yerusalemu ma Roma otimo (66 nyaka 70) obedo mwaka angwen, ma bene tye ka nyutu mwaka adek ki kabedo. Mwaka adek ki kabedo rwatte ki tyeko iweyo kabedo maleng ki luwote me polo piny, ma oyubibwate ki pageni ki paapasi. Iweyo paapasi onongo tye pi mwaka adek ki kabedo me nyonyo, calo ma onenwone ki mwaka adek ki kabedo me ada i kubo Yerusalemu ma Roma otimo.

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.

Kato ma ciryo angwen-ni bene rwatte ki kare me mwaka angwen ma ikare ni rwatte ki lanyut me porofeta ma nyuto cako me Islam ka i wot, ka dong i ngeye cako me rwot me tic pa gulu pa maleka me acel ki me aryo, ka dong maleka me adek. Cestius wa i Titus rwatte ki wil pa Roma me papa, dok bene ki wil pa Islam. Wil pa Roma ki myaka adek ki nus pa Cestius ki Titus rwatte ki myaka adek ki nus me nyig coc pa Roma me papa, ci ka nyuto jami aryo magi ma gin Roma me pigan ki Roma me papa. Wil pa Islam rwatte ki historia acel no ka ingene ni obedo mwaka angwen, ento calo bene ki wil pa Roma i historia meno, Islam rwatte ki teko me aryo ma tye ki bwo wil pa Islam—man obedo Adventism. Kare me myaka adek ki nus keto ter pa Roma i kibedo ne aryo weng, ento kare me mwaka angwen keto ter pa Islam ki Adventism. Roma me pigan ki Roma me papa pe romo poko i porofeta, dok Islam ki Adventism bene pe romo poko.

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.

Man tye wa i yo me profesi ni ka wa tamo ikom lweny me coko Babilon, myero ni ngec aryo pa kare onen i cal me lweny me coko mar dwe apar wiye abicel. Moko aryo me kare i lweny me coko ma Roma okelo, i yo me profesi twero ni juki moko aryo me kare i lweny me coko ma Nebukadnecar okelo. Lweny me coko pa Nebukadnecar mar dwe apar wiye abicel bene twero ni ngeyi calo kit me mwaka acel ki kabedo. Dwe apar wiye abicel en mwaka acel ki kabedo, dok acel ki kabedo twero ni loki calo mwaka 1.5. Lweny me coko pa Nebukadnecar obedo karacel dwe apar wiye abicel ki mwaka one point five (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.

Dwe apar wiye abicelwii acel miyo adwogi bot teko ma obedo me tye ka nyonyo Yerusalemu piny, dok mwaka 1.5 no miyo adwogi bot Islam. Koko me kwano me proro ma nyuto dwe apar wiye abicelwii acel nyuto Babilon, dok koko me kwano me proro mukene nyuto Islam. Pe wan onongo wa cako pwony anyut me kaka wa poto iye me tic ki mwaka 1.5 kacel ki Islam, ento myero ngene ni kwano me cawa aryo i ka balo ma Roma okelo, acel rwate ki koko me proro me Roma, (me piny kacel ki me papa), dok mukene rwate ki koko me proro me Islam. Kit ma calo man gunonge i balo me Yerusalemu me alfa kacel ki omega weng.

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.

Kweyo pa Yerusalemu ma otinyo mwaka angwen ki Cestius ka ki Titus tyeko nyutu agiki pa rwom me profesi ma ocako ki kare me mwaka adek ki aboro, ma ogikire ki kweyo pa mwaka angwen ma anyuto rwako malo pa Islamu; ci kare me agiki me mwaka angwen i rwom acel kunu bene tyeko nyutu rwako malo pa bendera pa ji aluk lakwena ki angwen.

We will continue these things in the next article.

Wa wabicak kwede jami manok i cing acoya malubo.