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:

Mundima iri mu *Testimonies*, vhoriyamu yechishanu, yatave tichifungisisa muzvinyorwa zvinoverengeka zvino; tinoziviswa nezvechiratidzo chetembere chakapiwa kuna Ezekieri, Isaya naJohane:

“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 kuimarisha imani yetu juu ya Mungu, kwa maana mbele yetu tu kuna wakati utakaoyajaribu sana nafsi za wanadamu. Kristo, juu ya Mlima wa Mizeituni, alisimulia hukumu za kutisha ambazo zingetangulia kuja Kwake mara ya pili: ‘Nanyi mtasikia habari za vita na matetesi ya vita.’ ‘Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; kutakuwa na njaa, na tauni, na matetemeko ya nchi mahali mahali. Hayo 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

ថ្ងៃទីប្រាំបួន នៃខែអាវ

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, zvinoreva kuti “repfumbamwe raAv” muchiHebheru, ndiro zuva rechiJudha rinorangarira kuparadzwa kweTemberi yokutanga nevaBhabhironi muna 586 BC, uye kweTemberi yechipiri naTito mugore ra70. Kuparadzwa uku kwose kwakaitika pazuva rimwe chete mukarenda—zuva repfumbamwe romwedzi wechiHebheru waAv (rinowanzowira muna Chikunguru kana Nyamavhuvhu mukarenda yeGregori). Apo Hanzvadzi White inofananidza kuparadzwa kweJerusarema ne“nguva ichaedza mweya yavanhu” mumazuva okupedzisira, iri kuratidza kuparadzwa kuviri uko zvose zviri zviviri zvinoratidzira mutemo weSvondo uri kuuya nokukurumidza.

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.

Vhesi ya khume na rathi nthihi kha Daniele ya vhumalo i imela mulayo wa Swondaha, nahone i elana na vhesi ya fuiṋa na nthihi. Kha Hesekiele u fheliswa ha Yerusalema hu shumiswa u sumbedza khethekanyo ya vhasidzana vha mbilu na vha vhutsilu nga tshifhinga tsha mulayo wa Swondaha. Hesekiele o vha e musiṱwa ngei Babele musi a tshi hwaliwa nga vhuṱolo a iswa Yerusalema uri a vhone yeneyo khethekanyo kha ndima ya malo u swika kha ya fumi na nthihi.

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 swuhlah ahad ka snem, ha ka bnai kaba hynriew, ha ka sngi kaba san jong uta u bnai, katba nga shong ha ïing jong nga, bad ki rangbah ka Judah ki shong ha khmat jong nga, ka kti U Trai U Blei ka la hap hangta halor jong nga. Te nga la peit, bad ha khmih, kawei ka dur kum ka jingïohi kum ka ding: naduh ka jingïohi jong ki syngkai jong u shaduh shapoh, ka ding; bad naduh ki syngkai jong u shaneng, kum ka jingïohi jong ka jingshai, kum ka rong jong ka amber. Bad u la kner shabar ïa ka dur ka kti, bad u la bat ïa nga da kawei ka kynja jingïohshñiuh na ka khlieh jong nga; bad U Mynsiem u la rah ïa nga hapdeng ka khyndew bad ka bneng, bad u la wallam ïa nga ha ki jingïohi jong U Blei sha Jerusalem, sha ka jingïit ka khyrdop shapoh kaba peit sha ka phang shatei; ha kaba don ka jaka shong jong ka durblei ka jingïasih, kaba pynmih ka jingïasih. 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.

Zvitsauko zvina zvisere kusvika gumi nerimwe zvinotsanangura kupatsanurwa, uye Hanzvadzi White, paanotsinhira pamusoro paEzekieri 9, anoratidza kwete chete kuti kwaiva kusimbiswa kumwe chete sezviri muna Zvakazarurwa chitsauko 7, asiwo kuti Jerusarema rinomirira kereke yeSeventh-day Adventist yeRaodhikia mumazuva okupedzisira.

“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.’

“Kirasi iyo isinganzwi kusuruvara pamusoro pekuderera kwayo pamweya, kana kuchema pamusoro pezvivi zvevamwe, ichasiyiwa isina chisimbiso chaMwari. Ishe vanorayira nhume dzavo, varume vane zvombo zvokuuraya mumaoko avo, vachiti: ‘Mumutevere nomuguta, murove; ziso renyu ngarirege kunzwira tsitsi, uye musava nengoni: uurayai zvachose vakuru navaduku, mhandara, navana vaduku, navakadzi: asi musaswedera pedyo nomunhu upi noupi ane chiratidzo; uye tangirai panzvimbo yangu tsvene. Ipapo vakatanga kuvarume vakuru vakanga vari pamberi peimba.’”

“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.

“འདིར་ང་ཚོས་མཐོང་བ་ནི། ཚོགས་པ་སྟེ་—གཙོ་བོའི་གནས་ཁང་—དེ་ནི་དང་པོར་རང་ཉིད་ཀྱིས་དཀོན་མཆོག་གི་ཁྲོ་བའི་རྡུང་རྒྱག་ལ་ཚོར་བ་བྱས་པ་ཡིན། རྒན་པོ་རྣམས་ནི། དཀོན་མཆོག་གིས་ཁོང་ཚོར་འོད་ཆེན་པོ་གནང་ཞིང་། མི་མང་གི་ཆོས་ཕྱོགས་ཀྱི་ཁེ་ཕན་སྲུང་མཁན་དུ་ལངས་མྱོང་བ་དེ་ཚོས། རང་གི་གཏད་འགེལ་ལ་ངོ་ལོག་བྱས་ཟིན་ཡོད། ཁོང་ཚོས་སྔོན་གྱི་ཉིན་མོ་ལྟར་ང་ཚོས་རྫུ་འཕྲུལ་དང་། དཀོན་མཆོག་གི་མཐུ་སྟོབས་ཀྱི་མངོན་གསལ་ཚད་ལྡན་ཞིག་ལ་རེ་བ་བྱེད་མི་དགོས་ཞེས་པའི་གནས་བབ་བཟུང་ཡོད། དུས་ཚོད་བསྒྱུར་སོང་། ཚིག་འདི་དག་གིས་ཁོང་ཚོའི་མ་དད་པ་སྲུང་སྟོབས་བྱེད་ཅིང་། ཁོང་ཚོས་འདི་ལྟར་སྨྲ་བ་ཡིན། གཙོ་བོས་ལེགས་པར་མི་བྱེད། དེ་བཞིན་ངན་པའང་མི་བྱེད། ཁོང་ནི་སྙིང་རྗེ་ཆེ་དྲགས་པས་རང་གི་མི་རྣམས་ལ་ཁྲིམས་ཀྱིས་ཉེས་ཆད་གཏོང་མི་སྲིད། དེ་ལྟར་‘ཞི་བདེ་དང་བདེ་འཇགས་’ཞེས་པ་ནི། དཀོན་མཆོག་གི་མི་རྣམས་ལ་ཁོང་ཚོའི་ཉེས་ལྟུང་དང་། ཡ་ཀོབ་ཀྱི་ཁྱིམ་ལ་ཁོང་ཚོའི་སྡིག་པ་སྟོན་པའི་ཕྱིར་རྭ་ཅོ་ལྟར་སྐད་གསངས་སྐྱེད་མི་ནུས་པར་མིན་པ། ནམ་ཡང་ཡང་སྐད་སྒྲོག་མི་བྱེད་པའི་མི་རྣམས་ཀྱི་འབོད་སྒྲ་ཡིན། འདི་དག་ནི་སྐད་མི་འབྱིན་པའི་ཁྱི་ལོང་རྣམས་ཡིན་ལ། དཀོན་མཆོག་ཁྲོས་པའི་དྲང་པོའི་འཁོན་ལན་ཚོར་མཁན་ཡང་དེ་ཚོ་རང་ཡིན། སྐྱེས་པ་དང་། བུད་མེད་གཞོན་ནུ་མ། བྱིས་པ་ཆུང་ངུ་རྣམས་ཀྱང་མཉམ་དུ་འཆི་བར་འགྱུར།”

“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.

“Zinonyangadza izvo vakatendeka vakanga vachigomera uye vachichema pamusoro pazvo ndizvo chete zvaigona kuonekwa nemeso ane magumo; asi zvivi zvakaipisisa kupfuura zvose, izvo zvakamutsa godo raMwari akachena uye mutsvene, zvakanga zvisina kuratidzwa. Muongorori mukuru wemwoyo anoziva chivi chiri chose chinoitwa muchivande navashandi vezvakaipa. Vanhu ava vanosvika pakuzvinzwa vakachengeteka mukunyengera kwavo uye, nokuda kwokutsungirira Kwake kwenguva refu, vanoti Ishe haaoni, vozobata sokunge kuti akasiya nyika. Asi Achafumura unyengeri hwavo uye Achazarura pamberi pavamwe zvivi izvo zvavaichengeta nokungwarira kukuru kuti zvivanzwe.”

“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.

“हुद्दा, प्रतिष्ठा किंवा सांसारिक शहाणपण यांपैकी कोणतीही गोष्ट, किंवा पवित्र पदावरील कोणतेही स्थान, मनुष्यांना त्यांच्या स्वतःच्या कपटी हृदयांवर सोडले गेले असता तत्त्वांचा बळी देण्यापासून वाचवू शकत नाही. जे योग्य आणि नीतिमान समजले गेले आहेत, तेच धर्मत्यागात पुढारी ठरतात आणि उदासीनतेत तसेच देवाच्या कृपादानांचा दुरुपयोग करण्यात उदाहरणे ठरतात. त्यांच्या दुष्ट आचरणाला तो आता अधिक काळ सहन करणार नाही, आणि आपल्या क्रोधात तो त्यांच्याशी दयेविना व्यवहार करतो.”

“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.

“Ishe anokahadzika mwoyo kubvisa kuvapo Kwake kubva kuna avo vakakomborerwa nechiedza chikuru uye vakanzwa simba reshoko mukushumira vamwe. Vakambova varanda Vake vakatendeka, vachifadzwa nokuvapo Kwake nokutungamirira Kwake; asi vakabva kwaAri vakatsausa vamwe mukukanganisa, naizvozvo vakaiswa pasi pokusafadzwa kwaMwari.” Testimonies, vhoriyamu 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.

Buka lose lya Hezekeli dyose dyaikibikidwamo mu mibele ya kubutulwa kwa Yerusalemu. Mu bujadikizo bwa Hezekeli, kukakibiwa kwa Nebukadinezali okwakamana umwaka gumo ne kitundu kyagwiswaako akabonero mu ngeri eyeeyoleka; naye “engeri esinga obutereevu ey’okukozesaamu” okulabula kwa Yesu mu Matayo abiri mu bina eri mu nnaku ez’oluvannyuma. Mu Hezekeli, olunyiriri olwo olw’amazima lusangibwa mu ssuula abiri mu bina.

January 15, 588 BC

15 Cakuwari 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.

Hape, ngwagwa wefhumbamwe, mumwedzi wegumi, pazuva regumi romwedzi, shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, zvinyorere zita rezuva iri, iro zuva iri chairo; mambo weBhabhironi azvimisira kurwisa Jerusarema pazuva iri chairo. Ezekieri 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.

Ka letšatši le, leo gape le hlongwago godimo ga bohlatse bjo bongwe bja Baebele, go ile gwa thoma thibelo ya dikgwedi tše lesome le seswai. Lentšu la Morena leo le ilego la tla go Hesekiele ka letšatši leo le be le na le seswantšho sa motse wa madi, seo se bontšhwago ka pitša ye e belang yeo e latelwago ke mollo o mogolo. Seswantšho seo se emela ka go lebanya kahlolo godimo ga Jerusalema, gomme mo kgaolong yeo gape se latelwa ke go robatšwa ga mosadi wa Hesekiele ka lebaka la kotlo ya tšhoganetšo e le seka sa gore thibelo yeo mafelelong e bego e tla fediša sekgethwa e be e šetše e thomile.

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.

Moreroši wa Jehova wa tla go nna, wa re: “Morwa wa motho, bona, ke tla go tloša ka sehlogo se tee se se šoro se se kganyogo ya mahlo a gago; eupša o se ke wa lla, le gona o se ke wa bokolla, le gona megokgo ya gago e se ke ya elela. Ithibe go bokolla, o se ke wa direla bahu sello; tlema sehlare sa hlogo ya gago godimo ga gago, o apare dieta maotong a gago, o se ke wa khupetša melomo ya gago, e bile o se ke wa ja bogobe bja batho.” Ka gona ka bolela le setšhaba mesong; gomme mantšiboa mosadi wa ka a hwa; gomme mesong ka dira bjalo ka ge ke laetšwe. Hesekiele 24:15–18.

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

Kuthetha ke abantu ababemngqongile uHezekile ngokubuza intsingiselo yomzekeliso nokufa komkakhe.

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.

A ľud mi povedal: Či nám nepovieš, čo to pre nás znamená, že takto konáš? Vtedy som im odpovedal: Ku mne zaznelo slovo Hospodina takto: Povedz domu Izraela: Takto hovorí Pán Hospodin: Hľa, znesvätím svoju svätyňu, pýchu vašej sily, túžbu vašich očí a to, čo vaša duša ľutuje; a vaši synovia a vaše dcéry, ktorých ste zanechali, padnú mečom. Ezechiel 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.

Umfazi waHezekeli kanye lendawo engcwele kokubili kuchazwa kulesi sigaba ngokuthi “isifiso samehlo akho.” Izazi-mlando zeBhayibhili ziveza ukuthi ukuvinjezelwa kwahlala izinyanga ezilitshumi lasificaminwembili, kanti ukuvinjezelwa kukaCestius loTitus kwathatha iminyaka emine kusukela ngomnyaka ka-66 kuze kube ngumnyaka ka-70. Ukubala okuqondileyo kwesikhathi kusukela ekuvinjezelweni kokuqala kukaCestius kuze kube yincithakalo kuyiminyaka emithathu lengxenye, kodwa nxa kusetshenziswa “ukubala okuhlanganisayo,” okuyikho okusetshenziswa kakhulu eBhayibhilini, kuba yiminyaka emine. Ukwazi ukuthi zombili izindlela zokubala zilungile kusivumela ukubona kokubili iminyaka emithathu lengxenye kusukela kuCestius kuze kube kuTitus, kanye leminyaka emine.

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.

Tine timboni timbirhi ta mulawu wa Sonto eka ku lovisiwa ka Yerusalema kambirhi, naswona vuxokoxoko bya matimu lawa hamambirhi byi fanele ku tirhisiwa eka mulawu wa Sonto lowu nga ekusuhi ku ta—laha Laodikiya yi hlantisiwaka yi huma enon’wini wa Hosi. Ku sungula ka ku rhendzeriwa hi Nebukadnetsara ku funghiwile hi rifu ra nsati wa Ezekiele. Loko a file, Ezekiele u lerisiwile leswaku a nga n’wi rileli erivaleni, hikuva a a ri xikombiso xa Vayuda lava rhwariwaka va ya evukhumbini.

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 kwenguva yemakore mana kubva muna 66 kusvika 70 kunoratidzirwa nechiratidzo chechinyangadzo chinoparadza, icho chakanga chiri chiratidzo kuvaKristu vaiva muJerusarema chokuti vatize.

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.

“එබැවින් දානියෙල් പ്രവക്തයා විසින් කියනු ලැබූ විනාශයේ පිළිකුල ශුද්ධ ස්ථානයේ සිටින බව ඔබ දකින කල, (කියවන තැනැත්තා තේරුම් ගනිවාවා:) එවිට යුදයාවේ සිටින අය කඳුකරයට පලා යත්වා.” මතෙව් 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:

Ukuvinjelwa kwemizi emibili okuhambisana ngokusobala, futhi kokubili lokho kuvinjelwa kuqukethe “isibonakaliso” ekuqaleni kokuvinjelwa. Lapho uHezekeli echaza okwakushiwo ukufa komkakhe nokungalili kwakhe, wachaza wabuye waqopha:

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.

Zvino Ezekieri achava chiratidzo kwamuri; sezvose zvaakaita, nemi muchaita saizvozvo; zvino kana izvi zvaitika, muchaziva kuti ndini Ishe Jehovha. Ezekieri 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.

Chiratidzo cherufu rwomukadzi waEzekieri chaiva chiratidzo chokuzivisa kuparadzwa kweJerusarema netemberi kwaizokurumidza kuuya, pamwe chete nokutapwa kwaizotevera muBhabhironi. Chiratidzo chinonyangadza chinoparadza, chakataurwa naDhanieri, chaiva yambiro yokutiza kuparadzwa uku, asi kukombwa kwose kuri kuviri kunewo chiratidzo pakutanga.

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.

Pachava nokukombedzwa kwechiprofita mutemo weSvondo usati wauya nokukurumidza, uye kufa komukadzi waEzekieri chiratidzo chokuti kereke yeLaodhikia yeSeventh-day Adventist yatosiiwa zvizere; asiwo, Ezekieri chiratidzo chevane zana namakumi mana nezvina zvamazana, uye ndiye chiratidzo chemureza unosimudzwa pakutanga kokukombedzwa. Ezekieri ndiye mureza wevane zana namakumi mana nezvina zvamazana pakutanga kokukombedzwa kweBhabhironi, uye chiratidzo chechinonyangadza chinoparadza pakutanga i“chiratidzo” cheRoma. Chimwe chiratidzo chinotaura nezveyambiro yomukati, uye chimwe nezveyambiro yokunze. Zvirokwazvo kwakava neyambiro kuvaKristu mugore ra66, asi chiratidzo chenyevero chaiva Roma. Chiratidzo mukuparadzwa kweBhabhironi chaiva mudzimai waEzekieri. Roma iboka revaya vanogamuchira mucherechedzo wechikara, uye Ezekieri chiratidzo chevaya vanogamuchira chisimbiso chaMwari.

Two Ending Periods

Périodes Bimenyetso bibiri by’Iherezo

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.

Kukombiwa kwekutanga kwakagara mwedzi gumi nemisere, uye kukombiwa kwechipiri kwakagara makore mana. Kukombiwa uku kuri kuviri kunowana kuzadzikiswa kwako “kwakananga zvikuru” mumazuva okupedzisira, uye kukombiwa uku kuri kuviri kwakabatana zvakananga nouprofita hwemakore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu hunowanikwa muna Zvakazarurwa 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.

Kutanga kw’emyezi etaano egy’Okubikkulirwa essuula ey’omwenda, olunyiriri olw’ekkumi, kwazingiramu ebyafaayo ebiraga ebbanga ly’emyaka amakumi asatu mu munaana, eryatuuka ku ntikko yaalyo mu kuzingiza okw’emyaka ena, okuli ne kikwatagana n’omuwendo amakumi asatu mu munaana, era ne kulaga okuyimuka kw’Obusiraamu. Okuzingiza okwo okw’emyaka ena kulina ekikugeraako mu byafaayo ebyatandika ng’emyezi etaano, gye myaka kikumi mu ataano, gituuse ku nkomerero yaagyo, era emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano ne gitandika. Kyatandika nga 27 Jjulaayi 1449, era emyaka ena oluvannyuma, Obusiraamu ne buteekawo okuzingiza okw’ennaku amakumi ataano mu ttaano ku Konstantinopoole, 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.

Panouba prophética da tempo, qhui badjiçou na 27 di julhu di 1449 i qhui caba na 11 di agostu di 1844, e quatu anu di muvimentu di primeru i sigundu anju, di 1840 té 1844, ficá aliniadu ku cerku di quatu anu di 1333 té 1337, i tambe ku períodu di quatu anu di 1449 té 1453. Es trés tistimunhu, qhui tudu fazi parti diretamenti di mesmu linha prophética, rapresenta un períodu simbólicu di quatu anu na qual muvimentu di primeru i sigundu anju di 1840 té 1844 é ripitidu na stória di muvimentu di terseru anju. Es trés tistimunhu tipifica un cerku di quatu anu na stória di sentu i quarenta i quatu mil. Es períodu di quatu anu tambe é ilustradu pa cercus di Jerusalém na 66 i 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.

Kutanga kokukombwa kwemakore mana kwakaitwa naKestiyo muna 66, uyezve kugumiswa kwakaitwa naTito muna 70, kunobudisa chiratidzo chearfa nechiratidzo cheomega pamusoro penguva yemakore mana. Nguva imwe cheteyo inomirirwawo semakore matatu nehafu, ayo zvino anoenderana nemakore matatu nehafu echiporofita ayo Roma yepapa yakatsikirira pasi nayo nzvimbo tsvene.

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.

Asi ruvazhe riri kunze kwetemberi usayera, nokuti rakapiwa kuvaHedheni; uye guta dzvene vacharitsika-tsika pasi kwemwedzi makumi mana nemiviri. Uye ndichapa simba kuzvapupu zvangu zviviri, uye zvichaporofita kwamazuva ane chiuru chimwe namazana maviri namakumi matanhatu, zvakapfeka masaga. Zvakazarurwa 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.

අවිහිංසකයන්ගේ කඩුවේ धारෙන් ඔව්හු වැටී යනු ඇත, සියලු ජාතීන් අතරට වහල්කරුවන් ලෙස ගෙන යනු ලැබෙති; සහ ජෙරුසලේම, ජාතීන්ගේ කාලය සම්පූර්ණ වන තුරු, අන්‍යජාතිකයන් විසින් පාගා දමනු ලැබේ. ලූක් 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.

Kutofa kwazvo kuziva kuti ndiri kushandisa kuverenga kunosanganisira zuva rekutanga nerokupedzisira pamwe chete nokuverenga kunosiya rimwe divi, panguva inomiririrwa nechiratidzo chealpha chaCestius kusvikira pachiratidzo cheomega chaTitus. Izvi zvinoratidza kuti mashandisirwo maviri enguva anomiririrwa munhoroondo imwe chete. Takambobata kare nheyo iyi yeBhaibheri patakafunga (muzvinyorwa zvakawanda zvakapfuura), nezvenguva iri pakati pokushanya kwaJesu kuCaesarea-Philippi (Panium) norwendo rwake rwekuenda kuGomo reKushandurwa kweChimiro. Vanyori vaviri veBhaibheri vanonyora mazuva matanhatu, uye mumwe anonyora mazuva masere.

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

Ndipo baada ya siku sita, Yesu akamtwaa Petro, na Yakobo, na Yohana nduguye, akawapandisha mpaka 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 mangwana ya tsevu, Yesu a teka Petro, na Jakobo, na Johane a famba na vona, kutani a va rhangela entshaveni yo leha va ri voxe; kutani a hundzuluxiwa emahlweni ka vona. Marka 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.

Kwayitendeka leswaku, kwalomu ka masiku ya nhungu endzhaku ka marito lawa, a teka Petro na Yohane na Yakobo, a tlhandlukela entshaveni ku ya khongela. 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.

Kuparadzwa kweJerusarema kunewo kushandiswa “kwakananga zvikuru” kumazuva okupedzisira, uye kuparadzwa ikoko kune zvapupu zviviri zvinomiririrwa neBhabhironi neRoma. Zvapupu zviviri izvi zvinowirirana, asi zvinopa hunhu hwouprofita hwakasiyana uye hunokosha kuitira kusimbisa chokwadi. Kukombwa kwakaitwa neRoma (66 kusvika 70) kwaiva kwamakore mana, uko kunomiririrawo makore matatu nehafu. Makore matatu nehafu anobatana nokutsikwa-tsikwa kwenzvimbo tsvene neuto, kwakaitwa zvose nechihedheni neupapa. Kutsikwa-tsikwa kwakaitwa neupapa kwakagara makore matatu nehafu okufananidzira, sezvakaratidzwa kare nemakore matatu nehafu chaiwo mukukombwa kwakaitwa neRoma.

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.

Lelo thibelo lethathe iminyaka emine nalo lihlobana nezikhathi zeminyaka emine ezihambisana nomugqa wesiprofetho okhomba ekuphakanyisweni kwe-Islamu, bese kuthi emva kwalokho kuphakanyiswe umnyakazo wezingelosi zokuqala nezesibili, bese kuba eyesithathu. UCestius kuya kuTitus kuhlangana nesondo leRoma lobupapa kanye nesondo le-Islamu. Isondo leRoma kanye neminyaka emithathu nengxenye kaCestius noTitus kuhlangana neminyaka emithathu nengxenye engokomfanekiso yeRoma lobupapa, ngaleyo ndlela kukhonjiswa izigaba ezimbili, okungobuhedeni neobupapa, zeRoma. Isondo le-Islamu lihlanganiswa yilowo mlando ofanayo uma uqondwa njengeminyaka emine, kodwa njengoba kunjalo nangesondo leRoma kulowo mlando, i-Islamu ihlotshaniswa namandla esibili angaphansi kwesondo le-Islamu—okungukuthi i-Adventismu. Isikhathi seminyaka emithathu nengxenye simelela iRoma kuzo zombili izigaba zayo, kanti isikhathi seminyaka emine simelela i-Islamu ne-Adventismu. IRoma yobuhedeni neRoma yobupapa azinakuhlukaniswa ngokwesiprofetho, futhi kanjalo ne-Islamu ne-Adventismu azinakuhlukaniswa.

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.

Izvi preroški zahtevajo, da morata biti, ko obravnavamo obleganje Babilona, v ponazoritvi osemnajstmesečnega obleganja prepoznani dve razumevanji časa. Dve predstavitvi časa v obleganju, ki ga je prinesel Rim, preroško zahtevata dve predstavitvi časa tudi v obleganju, ki ga je prinesel Nebukadnezar. Tudi Nebukadnezarjevo osemnajstmesečno obleganje je mogoče razumeti kot simbol enega leta in pol. Osemnajst mesecev je eno leto in pol, eno leto in pol pa je mogoče izraziti kot 1,5 leta. Nebukadnezarjevo obleganje je bilo hkrati osemnajst mesecev in ena celih pet (1,5) leta.

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.

Mwedzi gumi nemisere inotaura nezvesimba raizotsika-tsika Jerusarema pasi, uye makore 1.5 anotaura nezveIslam. Gumbo rechiporofita rokuverenga nguva rinoratidza mwedzi gumi nemisere rinoratidza Bhabhironi, uye rimwe gumbo rechiporofita rokuverenga nguva rinoratidza Islam. Hatina kuchiri kuburitsa tsananguro yokuti tinosvika sei pakushandisa makore 1.5 maererano neIslam, asi zvinofanira kucherechedzwa kuti kuverengwa kuviri kwenguva mukuparadzwa kwakaunzwa neRoma kwakabatana negumbo rechiporofita reRoma, (zvose zvechihedheni nezveupapa), uye kumwe kuverengwa kwakabatana negumbo rechiporofita reIslam. Hunhu uhwu hunowanikwa muzvose zviri zviviri mukuparadzwa kwealpha neomega kweJerusarema.

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.

محاصرهٔ چهار‌سالهٔ اورشلیم به‌دستِ Cestius و Titus، نمایانگر پایانِ یک خطِ نبوی است که با دوره‌ای سی‌وهشت‌ساله آغاز شد و با محاصره‌ای چهار‌ساله به پایان رسید که نمادِ برافراشته‌شدنِ اسلام بود؛ و دورهٔ نهاییِ چهار‌ساله در همان خط، نمایانگر برافراشته‌شدنِ عَلَمِ یکصد و چهل‌وچهار هزار است.

We will continue these things in the next article.

Tuzoqhubeka nalezi zinto esihlokweni esilandelayo.