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:
ଟେଷ୍ଟିମୋନିଜ୍, ଖଣ୍ଡ ପାଞ୍ଚରୁ ନିଆଯାଇଥିବା ଯେଉଁ ଅନୁଛେଦକୁ ଆମେ କିଛି ଲେଖା ଧରି ବିଚାର କରୁଛୁ, ସେଠାରେ ଆମକୁ ଏଜିକିଏଲ୍, ଇଶାୟା ଏବଂ ଯୋହନଙ୍କୁ ଦିଆଯାଇଥିବା ମନ୍ଦିରର ଦର୍ଶନ ବିଷୟରେ ଜଣାଯାଏ:
“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.”
“Barumsi kun nu fayyadu. Amantii keenya Waaqayyo irratti dhaabuu qabna; yeroo lubbuu namootaa qoru tokko amma nu dura jira. Kiristoos, Gaara Ejersaa irratti, murtiiwwan sodaachisoo dhufaatii isaa lammaffaa dura taʼan irra deebiʼee dubbate: ‘Waraanaa fi oduu waraanaas ni dhageessu.’ ‘Sabni saba irratti, mootummaa mootummaa irratti ni kaʼa; beelli, dhaʼichi, fi kirkirri lafaa iddoo gara garaatti ni taʼa. Kun hundinuu jalqaba gaddaa ti.’ Raajiiwwan kun yeroo diigamuu Yerusaalemitti guutuu isaanii keessaa tokko tokko yoo argatan illee, guyyoota dhumaatiif hiika caalaatti kallatti qabu.”
The Ninth of Av
ቀን ትሽዓ በአቭ
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.
ତିଶା ବ’ଆଭ୍, ଯାହାର ଅର୍ଥ ହିବ୍ରୁ ଭାଷାରେ “ଆଭ୍ର ନବମ ଦିନ,” ଯିହୁଦୀମାନଙ୍କର ସେହି ସ୍ମୃତିଦିବସ ଯାହା ଖ୍ରୀ. ପୂ. 586 ମସିହାରେ ବାବିଲୋନିୟମାନଙ୍କ ଦ୍ୱାରା ପ୍ରଥମ ମନ୍ଦିରର ଧ୍ୱଂସ ଏବଂ ଖ୍ରୀ. 70 ମସିହାରେ ଟାଇଟସ୍ଙ୍କ ଦ୍ୱାରା ଦ୍ୱିତୀୟ ମନ୍ଦିରର ଧ୍ୱଂସକୁ ସ୍ମରଣ କରେ। ଉଭୟ ଧ୍ୱଂସ ଏକେଇ ପଞ୍ଜିକା ତାରିଖରେ ଘଟିଥିଲା—ହିବ୍ରୁ ମାସ ଆଭ୍ର 9ମ ଦିନରେ (ଯାହା ସାଧାରଣତଃ ଗ୍ରେଗୋରିଆନ୍ ପଞ୍ଜିକା ଅନୁସାରେ ଜୁଲାଇ କିମ୍ବା ଅଗଷ୍ଟରେ ପଡ଼େ)। ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ଯେତେବେଳେ ଯେରୁଶାଲେମର ଧ୍ୱଂସକୁ ଶେଷ ଦିନଗୁଡ଼ିକରେ “ମଣିଷମାନଙ୍କର ପ୍ରାଣକୁ ପରୀକ୍ଷା କରିବା ସମୟ” ସହିତ ସମ୍ପର୍କିତ କରନ୍ତି, ସେତେବେଳେ ସେ ଦୁଇଟି ଧ୍ୱଂସକୁ ଚିହ୍ନଟ କରୁଛନ୍ତି, ଯେଉଁ ଉଭୟ ଶୀଘ୍ର ଆସୁଥିବା ରବିବାର ବିଧିକୁ ଦର୍ଶାଏ।
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.
Lakkoofsi kudha-jahaffaa kan Daani’el boqonnaa kudha tokkoo seera Dilbataa sana ni argisiisa; innis lakkoofsa afurtamaa fi tokkoffaa wajjin wal sima. Hisqi’eel keessatti badiinsi Yerusaalem addaan bahuu durbummaanota ogeeyyii fi gowwoota ta’an kan yeroo seera Dilbataatti ta’u fakkeenyaan ibsuuf hojii irra ooleera. Hisqi’eel yeroo boojuudhaan Baabilon keessa turetti, boqonnaa saddeet irraa hamma kudha tokkootti addaan bahuu sanauma ilaaluuf dinqiidhaan gara Yerusaalemitti geeffame.
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.
Waggaa jaʼaffaa keessatti, jiʼa jaʼaffaa keessa, guyyaa shanaffaatti, ani mana koo keessa utuu taaʼee jiruu, maanguddoonni Yihudaa immoo fuula koo dura utuu taaʼanii jiranii, harki Gooftaa Waaqayyoo achitti ana irratti buʼe. Ergasii ani ilaale; kunoo, bifa tokko akka fakkaattii ibiddaa qabu: mudhii isaa irraa gaditti ibidda; mudhii isaa irraa olitti immoo akka ifa ciminaatti, halluun isaa akka ambaarii. Innis bifa harka tokkoo diriirse; rifeensa mataa koo keessaa hiixata tokkoon na qabee; Hafuurichis lafaafi samii gidduutti ol na kaasa; mulʼata Waaqayyootiinis Yerusaalemitti, balbala karra keessaa isa gara kaabaatti ilaalu sanaatti na fide; achitti teessoon fakkii hinaaffaa, isa hinaaffaa kakaasu, ture. Hisqiʼel 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.
Boqonnaan afur kan saddeet irraa jalqabee hanga kudha tokkotti jiran ibsa addaan baafamuu ti; obboleettiin White immoo yeroo Hisqi’el sagal irratti yaada kennitu, mallattoon sun Mul’ata boqonnaa torbaa keessatti ibsame wajjin isuma tokko qofa akka ta’e utuu hin taane, Yerusaalem guyyoota dhumaa keessatti Waldaa Adventistii Guyyaa Torbaffaa Laa’odiiqeyaa akka bakka bu’u illee ni ifa baasti.
“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.’
“Warri kan kufaatii hafuuraa ofii isaanii irratti hin gaddin, yookaan cubbuu namoota kaanii irratti hin boo’an, chaappaa Waaqayyoo malee ni hafan. Gooftaan ergamtoota Isaa, jechuunis namoota meeshaa ajjeechaa harka isaanii keessa qaban, akkana jedhee ni ajaja: ‘Isa duukaa magaalaa keessa darbitaa, rukutaa; iji keessan hin mararamne, akkasumas hin araaraminaa: jechuunis dulloota fi dargaggoota, durboota, ijoollee xixinnoo fi dubartoota hunda fixaa; garuu nama mallattoo qabu tokkotti illee hin dhihaatinaa; mana qulqullummaa Kootii jalqabaa. Isaanis mana sana dura maanguddoota turan irraa jalqaban.’
“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.
“As keessatti ni argina waldaan—iddoo qulqullummaa Gooftaa—duraan dura rukuttaa aarii Waaqayyoo akka dhageesse. Jaarsoliin durii, warri Waaqayyo ifa guddaa isaaniif kenneefi kan akka eegdotta dhimma hafuuraa sabaatti dhaabatan, amanannaa isaanii ganuudhaan amanamummaa itti kenname cabsan. Isaan akka nuti dinqiiwwanii fi mul’ata ifa ta’e humna Waaqayyoo akkuma bara duriitti eeguu hin qabne jedhu bakka dhaabatanii turan. Yeroon jijjiirameera. Dubbiin kun amanuu-dhabuu isaanii cimsaa, isaanis akkana jedhu: Gooftaan gaarii hin hojjetu, hamaa illee hin hojjetu. Inni saba isaa murtiidhaan daawwachuuf akka malee gara laafessaadha. Kanaaf, “Nagaa fi nageenya” jechuun iyyi isaanii ta’a; kun immoo namoota lammata matumaa akka malakataatti sagalee isaanii ol hin kaafne, akka saba Waaqayyoo irra-daddarbaa isaanii fi akka mana Yaaqoob cubbuu isaanii itti argisiisan warra ta’an irraa dhaga’ama. Sareewwan duudaa, warri hin bookkifne, isaanuma haaloo qajeelaa Waaqayyo dheekkame sana dhaga’anidha. Dhiironni, durboonni, ijoollee xixinnaanis hundi isaanii walumaan badu.”
“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.
“የታማኞቹ ሰዎች እያለቀሱ እና እየተንገላቱ የነበሩባቸው አስጸያፊ ነገሮች በውስን የሰው ዓይኖች ሊታወቁ የሚችሉት ብቻ ነበሩ፤ ነገር ግን እጅግ የከፉት ኃጢአቶች፣ የንጹሕና የቅዱስ አምላክ ቅንዓት የሚቀሰቅሱት፣ ያልተገለጡ ነበሩ። ታላቁ ልብን መርማሪ በዓመፅ ሠራተኞች በስውር የሚፈጸም ኃጢአት ሁሉ ያውቃል። እነዚህ ሰዎች በማታለያቸው ውስጥ ደኅንነት እንዳገኙ ይሰማቸዋል፤ እናም በእርሱ ትዕግሥት ረጅም መሆን ምክንያት ‘ጌታ አያይም’ ይላሉ፣ ከዚያም ምድርን እንደተዋት ይሠራሉ። ነገር ግን ግብዝነታቸውን ያጋልጣል፤ እነርሱም በትጋት ለመሸሸግ የተጠነቀቁትን ኃጢአቶች በሌሎች ፊት ይገልጣል።”
“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.
“ପଦମର୍ଯ୍ୟାଦାର କୌଣସି ଶ୍ରେଷ୍ଠତା, ଗରିମାର କୌଣସି ଉଚ୍ଚତା, କିମ୍ବା ସାଂସାରିକ ଜ୍ଞାନର କୌଣସି ପ୍ରାଧାନ୍ୟ, ପବିତ୍ର ପଦରେ କୌଣସି ସ୍ଥାନ ମଧ୍ୟ, ମଣିଷମାନଙ୍କୁ ତାଙ୍କ ନିଜର କପଟପୂର୍ଣ୍ଣ ହୃଦୟରେ ଛାଡ଼ି ଦିଆଯାଇଲେ ସିଦ୍ଧାନ୍ତକୁ ବଳିଦାନ କରିବାରୁ ରକ୍ଷା କରିବ ନାହିଁ। ଯେମାନେ ଯୋଗ୍ୟ ଓ ଧର୍ମିକ ବୋଲି ଗଣ୍ୟ ହୋଇଆସିଛନ୍ତି, ସେମାନେ ହିଁ ଧର୍ମତ୍ୟାଗର ପ୍ରମୁଖ ନେତା ଏବଂ ଉଦାସୀନତା ଓ ଈଶ୍ୱରଙ୍କ କୃପାଦାନର ଦୁରୁପଯୋଗର ଉଦାହରଣ ବୋଲି ପ୍ରମାଣିତ ହୁଅନ୍ତି। ସେମାନଙ୍କର ଦୁଷ୍ଟ ଆଚରଣକୁ ସେ ଆଉ ଅଧିକ ସହିବେ ନାହିଁ, ଏବଂ ନିଜ କ୍ରୋଧରେ ସେ ସେମାନଙ୍କ ସହିତ କୌଣସି କୃପା ବିନା ବ୍ୟବହାର କରନ୍ତି।”
“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.
“Yihowaan ifa guddaadhaan eebbifamanii, yeroo warra kaan tajaajiluu keessatti humna dubbichaas dhaga’anii jiran irraa argamuun isaa fedhii malee dha. Isaan yeroo tokko tajaajiltoota Isaa amanamoo turan; argama fi qajeelfama Isaatiin eebbifamanii turan; garuu Isarraa goran, warra kaanis dogoggoratti geggeessan; kanaafis dallansuu waaqayyoo jala galfaman.” 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.
کتابِ حِزقیایل سراسر در چارچوبِ ویرانیِ اورشلیم قرار دارد. در شهادتِ حِزقیایل، محاصرۀ نبوکدنصر که یک سال و نیم به طول انجامید، بهطور خاص مشخص شده است؛ اما «کاربستِ مستقیمترِ» هشدارِ عیسی در متی بیستوچهار، در ایامِ آخر است. در حِزقیایل، آن خطِ حقیقت در فصلِ بیستوچهار یافت میشود.
January 15, 588 BC
ጥሪ 15, 588 ዓ.ዓ.በ.
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.
ପୁଣି ନବମ ବର୍ଷରେ, ଦଶମ ମାସରେ, ମାସର ଦଶମ ଦିନରେ, ସଦାପ୍ରଭୁଙ୍କ ବାକ୍ୟ ମୋ ପାଖକୁ ଆସି କହିଲା, ହେ ମନୁଷ୍ୟପୁତ୍ର, ଏହି ଦିନର ନାମ, ଅର୍ଥାତ୍ ଏହି ସେହି ଦିନର ନାମ, ଲେଖି ରଖ; କାରଣ ବାବିଲନର ରାଜା ଏହି ସେହି ଦିନରେ ଯେରୁଶାଲେମ ବିରୁଦ୍ଧରେ ନିଜକୁ ସ୍ଥାପିତ କରିଛି। ଯିହିଜ୍କେଲ 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.
Guyyaa kana irratti, isa ragaa Macaafa Qulqulluu kanneen birootiinis hundeeffame irratti, marfamni jiʼa kudha saddeetii turu jalqabame. Dubbiin Waaqayyoo guyyaa sana Hisqiʼeelitti dhufe fakkeenya magaalattii dhiiga qabdu, isa qodaa danfaaʼaa ittiin agarsiifamee booddee ibidda guddaadhaan itti fufamu, of keessaa qaba ture. Fakkeenyi kun ifatti firdii Yerusaalem irratti dhufu bakka buʼa; boqonnaa isuma sanattis itti aansuudhaan, niitiin Hisqiʼeel rukuttaa tokkoon boqochifamtee, akka mallattoo marfamni dhuma irratti mana qulqullummaa balleessu jalqabameetti dhihaatti.
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.
Dubbiin Waaqayyoo immoo akkana jedhee natti dhufe; Yaa ilma namaa, kunoo, ani waan ija kee hawwisiisu rukutaa tokkoon si irraa nan fuudha; taʼus ati hin gaddin, hin booʼin, imimmaan kees hin dhangalaʼin. Iyya dhiisi; warra duʼeef gadda hin godhin; marata mataa keetii hidhadhu, kophee kees miilla keetti godhadhu; hidhii kee hin haguugin, buddeena namootaas hin nyaatin. Kanaafis ani ganama uummata dubbise; galgala immoo niitiin koo duute; ani immoo ganama akkuman ajajame nan godhe. Hisqiʼel 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Ergasii naannoo Hisqiʼel jiran hiika fakkeenyaa fi duʼa haadha manaa isaa isa gaafatan.
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.
Sabni sun akkana naan raawwattu kana nuuf maal akka taʼe nutti hin himtuu? jedhanii naan jedhan. Anis isaaniif deebisee, Dubbiin Waaqayyoo akkana jedhee natti dhufe: Mana Israaʼelitti dubbadhu, Gooftaan Waaqayyo akkana jedhu; Kunoo, ani iddoo qulqullummaa koo xureessa, isa ulfina jabina keessanii taʼe, isa ija keessaniif hawwii taʼe, isa lubbuun keessan gara laafina itti qabdu; ilmaan keessanii fi intallan keessan, warra achitti dhiiftan, billaan ni dhumu. Hisqiʼeel 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.
Dubbiin Hisqi’eelii fi iddoo qulqulluun lamaan isaanii iyyuu kutaa kana keessatti “hawwii ija keetii” jedhamee ibsaman. Seena-qorattoonni Macaafa Qulqulluu marsaan goolabbiin sun jiʼoota kudha saddeet ture jedhu; marsaan Cestiusii fi Tiitusi immoo waggaa 66 irraa jalqabee hamma waggaa 70 tti waggoota afur turan. Yeroo sana marsaa jalqabaa Cestius irraa kaasee hamma badiisaatti jiru sirriitti lakkaaʼuun waggoota sadii fi walakkaa dha; garuu “inclusive reckoning” yoo hojiirra oolu, inni Macaafa Qulqulluu keessatti baayʼinaan itti fayyadaman, waggoota afur taʼa. Lakkoofsi lamaan isaanii iyyuu sirrii taʼuu isaanii beekuun, Cestius irraa hamma Tiitusiitti waggoota sadii fi walakkaa akkasumas waggoota afur iyyuu akka arginu nu dandeessisa.
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.
ଆମ ପାଖରେ ଯେରୁଶାଲେମର ଦୁଇଟି ଧ୍ୱଂସରେ ରବିବାର ନିୟମର ଦୁଇଜଣ ସାକ୍ଷୀ ଅଛନ୍ତି, ଏବଂ ଉଭୟ ଇତିହାସର ସମସ୍ତ ବିବରଣୀ ଶୀଘ୍ର ଆସୁଥିବା ରବିବାର ନିୟମରେ ପ୍ରୟୋଗ କରିବାକୁ ହେବ—ଯେଠାଏ ଲାଓଦିକିଆକୁ ପ୍ରଭୁଙ୍କ ମୁଖରୁ ଉଗଳି ଦିଆଯାଏ। ନେବୁଖଦ୍ନେଜରଙ୍କ ଅବରୋଧର ଆରମ୍ଭ ହେଜକିଏଲଙ୍କ ପତ୍ନୀର ମୃତ୍ୟୁଦ୍ୱାରା ଚିହ୍ନିତ ହୋଇଛି। ତାଙ୍କ ମୃତ୍ୟୁ ସମୟରେ, ହେଜକିଏଲଙ୍କୁ ପ୍ରକାଶ୍ୟରୂପେ ଶୋକ କରିବାକୁ ନିଷେଧ କରାଯାଇଥିଲା, କାରଣ ସେ ବନ୍ଦୀତ୍ୱକୁ ନେଇଯାଯାଉଥିବା ଯିହୁଦୀମାନଙ୍କର ଚିହ୍ନ ଥିଲେ।
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.
Jalqabni waggaa afurii bara 66 irraa kaasee hanga 70tti jiru mallattoo xuraa’ummaa mancaa’inaa—isa Kiristaanonni Yerusaalem keessaa baqachuuf mallattoo isaanii tureen—beekama.
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.
Kanaaf isin jibbinsa diigamaa, kan Daani’el raajichaan dubbatame, iddoo qulqulluu keessatti dhaabatee jirtu argitan, (namni dubbisu haa hubatu:) yeroo sanatti warri Yihuudaa keessa jiran gara gaarotaatti haa baqatan. Maatewos 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:
ދެ ޙިސާރެއް އެއްގޮތަށް ސާފުކޮށް ގުޅޭއިރު، އަދި އެ ދެ ޙިސާރުގެ ފެށުމުގައި “ނިޝާނެއް” ހިމެނޭއެވެ. ޙަޒްރަތު އިޒްކީއޭލް އެންމެންނަށް ތިޔަ ބުނެފައިވާ އޭނާގެ އަނބިމީހާގެ މަރު އަދި އެ މަރަށް އޭނާ ހާދިސާކުރުމެއް ނުކުރި ކަމުގެ މާނަ ކިޔާދިން ފަހުން، އޭނާ ތިޔަ ބުނެ ދައްކައި ފަހުން ލިޔުއްވިއެވެ:
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.
ଏହିପରି ଇଜିକିଏଲ ତୁମମାନଙ୍କ ପାଇଁ ଗୋଟିଏ ଚିହ୍ନ; ସେ ଯାହା କରିଛନ୍ତି, ସେହି ସବୁ ଅନୁଯାୟୀ ତୁମେ କରିବ; ଏବଂ ଯେତେବେଳେ ଏହା ଘଟିବ, ସେତେବେଳେ ତୁମେ ଜାଣିବ ଯେ ମୁଁ ପ୍ରଭୁ ପରମେଶ୍ୱର ଅଟେ। ଇଜିକିଏଲ 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.
ཨེ་ཟེ་ཀིེལ་གྱི་ཆུང་མའི་འཆི་བའི་རྟགས་དེ་ནི་མྱུར་དུ་འོང་བའི་ཡེ་རུ་ས་ལེམ་དང་མཆོད་ཁང་གི་འཇིག་པ་དང་། དེའི་རྗེས་སུ་བཱ་བེལ་ལོན་དུ་བཙན་འཁྲིད་ཀྱི་གནས་སྟངས་འོང་བའི་ངོས་འཛིན་ཞིག་ཡིན། དཱ་ནི་ཡེལ་གྱིས་གསུངས་པའི་སྟོང་བརླག་གི་ཞེ་སྡང་གི་རྟགས་དེ་ནི་འཇིག་པ་ལས་ཐར་བར་བྲོས་འགྲོ་བའི་ཉེན་བརྡ་ཞིག་ཡིན་ནའང་། བསྐོར་བཅོམ་གཉིས་ཀའི་ཐོག་མར་རྟགས་ཤིག་ཡོད།
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.
ଆସନ୍ତା ସିଘ୍ରବର୍ତ୍ତୀ ରବିବାର ଆଇନ ପୂର୍ବରୁ ଗୋଟିଏ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଅବରୋଧ ହେବ; ଏବଂ ଇଜିକିଏଲଙ୍କ ସ୍ତ୍ରୀର ମୃତ୍ୟୁ ଏହାର ପ୍ରତୀକ ଯେ ଲାଓଦିକିୟ ସପ୍ତମ-ଦିନ ଆଡଭେଣ୍ଟିଷ୍ଟ କଳିସିଆକୁ ସମ୍ପୂର୍ଣ୍ଣରୂପେ ଅତିକ୍ରମ କରାଯାଇଛି; ଯେଉଁଠାରେ ଇଜିକିଏଲ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କର ପ୍ରତୀକ, ଏବଂ ଅବରୋଧର ଆରମ୍ଭରେ ଉତ୍ତୋଳିତ ପତାକାର ପ୍ରତୀକ ଅଟନ୍ତି। ଇଜିକିଏଲ ବାବିଲୋନର ଅବରୋଧର ଆରମ୍ଭରେ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କର ପତାକା, ଏବଂ ଆରମ୍ଭରେ ଧ୍ୱଂସକାରୀ ଘୃଣ୍ୟ ବସ୍ତୁର ଚିହ୍ନ ହେଉଛି ରୋମର “ଚିହ୍ନ”। ଗୋଟିଏ ଚିହ୍ନ ଆନ୍ତରିକ ସତର୍କବାଣୀକୁ ସୂଚାଏ, ଏବଂ ଅନ୍ୟଟି ବାହ୍ୟ ସତର୍କବାଣୀକୁ। ନିଶ୍ଚୟ ଭାବେ ଖ୍ରୀଷ୍ଟାନମାନଙ୍କ ପାଇଁ ଖ୍ରୀଷ୍ଟାବ୍ଦ 66 ମସିହାରେ ଗୋଟିଏ ସତର୍କବାଣୀ ଥିଲା, କିନ୍ତୁ ସତର୍କତାର ଚିହ୍ନ ଥିଲା ରୋମ। ବାବିଲୋନର ବିନାଶରେ ଚିହ୍ନ ଥିଲା ଇଜିକିଏଲଙ୍କ ସ୍ତ୍ରୀ। ରୋମ ସେହି ଶ୍ରେଣୀ ଯେମାନେ ପଶୁର ଚିହ୍ନ ଗ୍ରହଣ କରନ୍ତି, ଏବଂ ଇଜିକିଏଲ ସେମାନଙ୍କର ଚିହ୍ନ ଯେମାନେ ଈଶ୍ୱରଙ୍କର ମୋହର ଗ୍ରହଣ କରନ୍ତି।
Two Ending Periods
Yeroo Xumuraa Lama
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.
Marsaan jalqabaa inni jalqabaa jiʼa kudha saddeet ture, marsaan jalqabaa lammaffaan immoo waggaa afur ture. Marfaan lamaan yeroo dhumaatti guutamuu isaanii isa “caalaatti kallattiidhaan” argatu; marfaan lamaanis raajii waggaa dhibba sadii fi sagal tokkoo fi guyyoota kudha shanii Mulʼata 9:15 keessatti argamutti kallattiidhaan walqabatu.
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.
Jalqabni jiʼoota shanan Mulʼata boqonnaa sagal, lakkoofsa kudhani keessatti, seenaa waggaa soddoma saddeet agarsiisu kan marfamuu waggaa afuriin xumuramu of keessatti hammata; inniis lakkoofsa soddoma saddeetiin walqabata, akkasumas kaʼuu Islaamaa adda baasee beeksisa. Marfamni waggaa afurii kun, seenaa yeroo jiʼoonni shanan waggaa dhibba tokkoo fi shantamni xumuramanii fi waggoonni dhibba sadii fi sagaltamii tokkoon guyyoonni kudha shan jalqabanitti jalqabame keessatti wal fakkaataa isaa argata. Inni Adoolessa 27, 1449 irratti jalqabe; waggaa afur booda immoo, Islaamni marfamuu guyyoota shantama shanii irratti Konstantinopoolis irratti fide, kan Inni Caamsaa 29, 1453 irratti xumurame.
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.
Yeroo raajii yeroo kan Adoolessa 27, 1449tti jalqabe Hagayya 11, 1844tti xumurame, waggoota afur sochiin ergamoota jalqabaa fi lammaffaa 1840 irraa hamma 1844tti ture, marfamuu waggaa afurii 1333 irraa hamma 1337tti ture waliin walsime; akkasumas yeroo waggaa afurii 1449 irraa hamma 1453tti ture wajjinis. Dhugaa-baatonni sadan sun, warri hundinuu kallattiidhaan kutaa sarara raajii isa tokkoo ta’an, yeroo waggaa afurii fakkeenya ta’e bakka bu’u; yeroo keessatti sochiin ergamaa jalqabaa fi lammaffaa kan 1840 irraa hamma 1844tti ture, seenaa sochii ergamaa sadaffaatti irra deebi’amee mul’atu. Dhugaa-baatonni sadan sun seenaa warra dhibba afurtamii afur kuma keessatti marfamuu waggaa afurii fakkeessu. Yeroon waggaa afurii sunis marfamuu Yerusaalem kan bara 66 fi 70tiin akkasuma fakkeenyaan ibsameera.
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.
Jalqabni waggoota afurii kan Kesti’os bara 66 keessatti eegale, achiis xumura isaa kan Tiitoos bara 70 keessatti godhe, yeroo waggoota afurii sanaaf mallattoo alfaa fi mallattoo oomeegaa uuma. Yeroon sunuma immoo waggaa sadii fi walakkaatti bakka buufamee dhihaata; kunis deebi’ee waggoota raajii sadii fi walakkaa kan Roomaan Phaaphaasummaa mana qulqullummaa miidhee gadi cabsite wajjin wal sima.
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.
Но двора, който е вън от храма, остави вън и не го измервай; защото е даден на езичниците; и те ще тъпчат светия град четиридесет и два месеца. И ще дам власт на двамата Си свидетели, и те ще пророкуват хиляда двеста и шестдесет дни, облечени във вретище. Откровение 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.
Isaanis qaraatiin goraadeetiin ni kufu; boojiʼamanii saboota hundumaatti ni geeffamu; yeroo sabootaa hamma raawwatamutti immoo Yerusaalem saboota kaaniin ni miidhagfamti. Luqaas 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.
Mallattoo mallattoo taʼuu isaa hubachuun barbaachisaa dha; ani yeroo mallattoo alfaa kan Cestius irraa hamma mallattoo omeegaa kan Titusitti agarsiifamutti shallaggii “idaʼamaa” fi “adda baafamaa” lamaanuu nan fayyadama. Kunis, seenaa tokko keessatti hojii irra oolmaan yeroo lama bakka buʼamee akka jiru adda baasa. Qajeelfama macaafa qulqulluu kana dura yeroo nuti (barreeffamoota baayʼee dura) yeroo gidduu daawwannaa Yesuus Qeesariyaa-Filiphos (Paniyom) fi imala Isaa gara Tulluu Beddalamaatti taʼe ilaalle keessatti ilaallee turre. Barreessitoonni macaafa qulqulluu lama guyyoota jaha galmeessu; inni tokko immoo guyyoota saddeet galmeessa.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Booda guyyaa jaʼaa booddee Yesuus Pheexiroosii fi Yaaqoobii fi Yohaannis obboleessa isaa fudhatee kophaa isaanii gara gaara ol dheeraa tokkootti isaan geesse. Maatewos 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.
Guyyaa ja’a booddee Yesus Pheexiroosin, Yaaqoobiin, fi Yohaannisin of wajjin fudhatee kophaa isaanii gara tulluu ol-aanaa tokkootti isaan geesse; innis fuula isaanii duratti bifa jijjiirame. Maarqos 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.
Ergaa dubbii kanaa booddee guyyaa saddeetii jechuun ni taʼe; innis Pheexiroosii fi Yohaannisii fi Yaaqoobin fudhatee, kadhachuudhaaf gara gaaraatti ol baʼe. Luqaas 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.
Ⲡⲓⲑⲱⲗⲉⲃ ⲛ̀ⲧⲉ Ⲓⲉⲣⲟⲩⲥⲁⲗⲏⲙ ϣⲁϥϭⲓ ⲛ̀ⲟⲩ«ⲭⲣⲏⲥⲓⲥ ⲉⲧϫⲏⲕ ⲉⲙⲁϣⲱ» ϩⲓⲥⲉⲛ ⲛ̀ϩⲟⲟⲩ ⲛ̀ϩⲁⲉ, ⲟⲩⲟϩ ⲡⲁⲓⲑⲱⲗⲉⲃ ⲛⲉ ⲥ̀ⲛⲁⲩ ⲛ̀ⲙⲉⲑⲣⲉ ⲉⲧⲟⲓ ⲙ̀ⲡⲁⲃⲩⲗⲱⲛ ⲛⲉⲙ Ⲣⲱⲙⲏ. Ⲛⲓⲥ̀ⲛⲁⲩ ⲛ̀ⲙⲉⲑⲣⲉ ⲥⲉϯⲥⲙⲏ ⲛⲉⲙ ⲛⲟⲩⲉ̀ⲣⲏⲟⲩ, ⲁⲗⲗⲁ ⲥⲉϯ ⲛ̀ϩⲁⲛⲭⲁⲣⲁⲕⲧⲏⲣ ⲛ̀ⲡⲣⲟⲫⲏⲧⲓⲕⲟⲛ ⲉⲩϣⲟⲡ ϩⲁⲛϩⲱⲃ ⲛ̀ⲟⲩⲱϣⲧ ⲛⲉⲙ ⲁⲛⲁⲅⲕⲏ, ϩⲓⲛⲁ ⲛ̀ⲥⲉⲁⲓⲁⲓ ⲙ̀ⲫⲙⲉ. Ⲡⲓⲡⲟⲗⲓⲟⲣⲕⲓⲁ ⲙ̀ⲙⲟⲥ ϩⲓⲧⲉⲛ Ⲣⲱⲙⲏ (66 ϣⲁ 70) ⲛⲉ ⲇ̀ ⲛ̀ⲣⲟⲙⲡⲓ, ⲫⲏ ⲉⲧⲟⲓ ϩⲱϥ ⲙ̀ⲡⲓⲥ̀ⲛⲁⲩ ⲛ̀ⲥⲟⲩⲁⲓ ⲛⲉⲙ ⲟⲩⲙⲉϣϯ. Ⲡⲓⲥ̀ⲛⲁⲩ ⲛ̀ⲥⲟⲩⲁⲓ ⲛⲉⲙ ⲟⲩⲙⲉϣϯ ϥϯⲥⲁϩⲛⲓ ⲙ̀ⲡⲓϭⲱⲙ ⲉϩⲟⲩⲛ ⲉ̀ϫⲉⲛ ⲡⲓⲉⲣⲫⲉⲓ ⲛⲉⲙ ⲡⲓⲙⲏϣ, ⲫⲏ ⲉⲧⲁ ⲡⲁⲅⲁⲛⲓⲥⲙⲟⲥ ⲛⲉⲙ ⲡⲁⲡⲁⲗⲓⲥⲙⲟⲥ ⲉⲣⲉϥⲉⲣϩⲱⲃ ⲙ̀ⲙⲟϥ. Ⲡⲓϭⲱⲙ ⲉϩⲟⲩⲛ ϩⲓⲧⲉⲛ ⲡⲁⲡⲁⲗⲓⲥⲙⲟⲥ ⲛⲉ ⲛ̀ⲟⲩⲥ̀ⲛⲁⲩ ⲛ̀ⲥⲟⲩⲁⲓ ⲛⲉⲙ ⲟⲩⲙⲉϣϯ ⲛ̀ⲥⲁ ⲥⲏⲙⲉⲓⲟⲛ, ⲉⲁⲩⲉⲣⲧⲩⲡⲟⲥ ⲛ̀ⲁⲥ ϩⲓⲧⲉⲛ ⲟⲩⲥ̀ⲛⲁⲩ ⲛ̀ⲥⲟⲩⲁⲓ ⲛⲉⲙ ⲟⲩⲙⲉϣϯ ⲛ̀ⲣⲟⲙⲡⲓ ϩⲓⲗⲓⲕⲟⲛ ϧⲉⲛ ⲡⲓⲡⲟⲗⲓⲟⲣⲕⲓⲁ ⲙ̀ⲙⲟⲥ ϩⲓⲧⲉⲛ Ⲣⲱⲙⲏ.
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.
Marfaan waggaa afurii sunis sarara raajii ol-ka’iinsa Islaamaa adda baasu wajjin, achiis ol-ka’iinsa sochii ergamoota isa jalqabaa fi isa lammaffaa, itti aansuun isa sadaffaa wajjin wal qabata. Cestius irraa gara Titusitti geessuun marsaa mootummaa Roomaa paappaasummaa waliin akkasumas marsaa Islaamaa waliin wal qaxxaamura. Marsaan Roomaa fi waggoonni sadii fi walakkaa kan Cestius fi Titus, waggoota fakkeenyaatti ibsaman sadii fi walakkaa kan Roomaa paappaasummaa wajjin wal qaxxaamuru; kanaanis qaamolee lamaan Roomaa waaqeffannaa waaqota hedduu fi Roomaa paappaasummaa adda baasa. Marsaan Islaamaa seenaa walumaagalatti waggaa afur ta’ee hubatamu sanaan walitti hidhata; garuu akkuma marsaa Roomaa keessatti seenaa sana keessatti tureen, Islaamni humna lammaffaa marsaa Islaamaatiif bitamu tokko wajjin wal qabata—innis Adveentizimii dha. Yeroon waggoota sadii fi walakkaa Roomaa sadarkaa ishee lamaan keessatti bakka bu’a; yeroo waggaa afurii immoo Islaamaa fi Adveentizimii bakka bu’a. Roomaan waaqeffannaa waaqota hedduu fi Roomaan paappaasummaa karaa raajiitiin wal irraa adda baafamuu hin danda’an; akkasuma Islaamni fi Adveentizimiinis wal irraa adda baafamuu hin danda’an.
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.
Kun raajii Baabilon ilaalchisee yaadnu, marsaan ji’a kudha saddeetii fakkeenya keessatti hubannoo yeroo lama akka mul’atu raajii ahaan ni barbaachisa. Bakka marsaan Roomaan fide keessatti yeroo bakka bu’iinsi lama jiru, raajiidhaan marsaa Nebukadnezariin fide keessattis yeroo bakka bu’iinsi lama akka jiraatu ni gaafata. Marsaan Nebukadnezarii ji’a kudha saddeetii ta’e kunis mallattoo waggaa tokkoo fi walakkaa ta’ee hubatamuu danda’a. Ji’oonni kudha saddeet waggaa tokkoo fi walakkaa dha; tokkoo fi walakkaanis akka waggaa 1.5tti ibsamuu danda’a. Marsaan Nebukadnezarii ji’a kudha saddeetii ta’uun isaa akkuma jirutti, waggaa tokkoo fi walakkaa, jechuunis waggaa 1.5, ta’es ture.
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.
Jiʼootni kudhan kudha sadii kudha sagalni humna Yerusaalem irra ejjee deebisuuf ture agarsiisa; waggaa 1.5 immoo Islaama agarsiisa. Maraan raajii herregaatii jiʼoota kudha sagal adda baasu Baabilon adda baasa; maraan raajii herregaatii inni kaan immoo Islaama adda baasa. Akkaataa itti hojii irra oolmaa waggaa 1.5 Islaama wajjin walqabsiifnee irra geenyu ibsa ammatti hin dhiheessine; garuu yeroo lamaaniin herregaman sun badiisa Roomaan fide keessatti argamuun isaanii, isa maricha raajii Roomaa wajjin walqabate, (kan heethenummaa fi kan abbaa-phaaphaasummaa), fi herrega inni kaan immoo maricha raajii Islaamaa wajjin walqabate taʼuun isaa hubatamuu qaba. Amaloonni kun badiisota alfaa fi oomeegaa Yerusaalem lamaan keessatti ni argamu.
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.
Goʼamuu afur waggaa Yerusaalemii irratti Cestiusii fi Titusiin geggeeffame, dhuma sarara raajii kan yeroo waggaa soddomii saddeetii irraa jalqabee, isa waggaa afurii goʼamuun xumurame kan ol-kaʼuu Islaamaa agarsiisu, bakka buʼa; yeroo xumuraa waggaa afurii ee sarara sanauma keessaa immoo ol-kaʼuu mallattoo namoota dhibba afurtamii afur kuma agarsiisa.
We will continue these things in the next article.
Mataduree itti aanutti waan kana itti fufna.