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:

Katika kifungu kutoka Testimonies, juzuu ya tano, ambacho tumekuwa tukikizingatia kwa makala kadhaa sasa; tunaelezewa kuhusu njozi ya hekalu aliyopewa Ezekieli, Isaya, na Yohana:

“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 manufaa yetu. Tunahitaji kuitegemeza imani yetu juu ya Mungu, kwa maana mbele yetu yapo wakati ambao utajaribu roho 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 funu za vita.’ ‘Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme: kutakuwa na njaa, na tauni, na matetemeko ya nchi mahali pengi. Hayo yote ndiyo mwanzo wa huzuni.’ Wakati 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

Tisa ya Av

Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.

Tisha B’Av, ambalo katika Kiebrania humaanisha “Tarehe Tisa ya Av,” ni siku ya Kiyahudi inayoadhimisha kuangamizwa kwa Hekalu la Kwanza na Wababiloni mwaka 586 KK na Hekalu la Pili na Tito katika mwaka wa 70. Maangamizi hayo yote mawili yalitukia katika tarehe ileile ya kalenda—siku ya 9 ya mwezi wa Kiebrania wa Av (ambayo kwa kawaida huangukia Julai au Agosti katika kalenda ya Gregori). Sister White anapolinganishа kuangamizwa kwa Yerusalemu na “wakati utakaojaribu nafsi za wanadamu” katika siku za mwisho, anatambulisha maangamizi mawili ambayo yote mawili yanaonyesha sheria ya Jumapili iliyo karibu kuja.

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.

Aya ya kumi na sita ya Danieli kumi na moja inawakilisha sheria hiyo ya Jumapili, na inapatana na aya ya arobaini na moja. Katika Ezekieli, uharibifu wa Yerusalemu unatumika kuonyesha utengano wa mabikira wenye hekima na wapumbavu katika sheria ya Jumapili. Ezekieli alikuwa mateka katika Babeli alipohamishwa kimiujiza hadi Yerusalemu ili kushuhudia utengano huo huo katika sura ya nane hadi ya kumi na moja.

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.

Ikawa katika mwaka wa sita, mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda wakaketi mbele yangu, ndipo mkono wa Bwana MUNGU ukaniangukia huko. Ndipo nikatazama, na tazama, mfano wenye sura kama ya moto: tangu sura ya viuno vyake hata chini kulikuwa moto; na tangu viuno vyake hata juu kulikuwa kama mwonekano wa uangavu, kama rangi ya kaharabu. Naye akanyoosha mfano wa mkono, akanishika kwa kishungi cha kichwa changu; na Roho akaniinua kati ya nchi na mbingu, akanipeleka katika maono ya Mungu mpaka Yerusalemu, penye mlango wa lango la ndani linalotazama upande wa kaskazini; hapo palikuwa mahali pa ile sanamu ya wivu, ichocheayo wivu. Ezekieli 8:1–3.

The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.

Sura nne za nane hadi kumi na moja ni maelezo ya utengano huo, na Dada White, alipokuwa akitoa maelezo juu ya Ezekieli tisa, anabainisha si tu kwamba huo ulikuwa utiaji muhuri uleule wa Ufunuo sura ya saba, bali pia kwamba Yerusalemu inawakilisha kanisa la Walaodikia la Waadventista Wasabato katika siku za mwisho.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Kundi ambalo halihuzuniki kwa sababu ya kushuka kwao wenyewe kiroho, wala kuomboleza kwa ajili ya dhambi za wengine, litaachwa bila muhuri wa Mungu. Bwana anawaamuru wajumbe Wake, wale watu wenye silaha za machinjo mikononi mwao: ‘Nendeni nyuma yake katikati ya mji, mkapige; jicho lenu lisiachilie, wala msiwe na huruma: waangamizeni kabisa wazee na vijana, mabikira, na watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na alama; tena anzieni katika patakatifu Pangu. Ndipo wakaanza kwa wazee waliokuwa mbele ya nyumba.’”

“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.

“Hapa tunaona kwamba kanisa—patakatifu pa Bwana—lilikuwa la kwanza kuhisi pigo la ghadhabu ya Mungu. Wazee, wale ambao Mungu alikuwa amewapa nuru kuu na ambao walikuwa wamesimama kama walinzi wa masilahi ya kiroho ya watu, walikuwa wameisaliti amana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutarajia miujiza na udhihirisho wa wazi wa uweza wa Mungu kama ilivyokuwa katika siku zilizopita. Nyakati zimebadilika. Maneno haya huimarisha kutokuamini kwao, nao husema: Bwana hatafanya mema, wala hatafanya mabaya. Yeye ni mwenye rehema mno hata awapatie watu Wake hukumu. Hivyo, ‘Amani na usalama’ ndilo kilio cha watu ambao hawataiinua tena sauti yao kama tarumbeta ili kuwaonyesha watu wa Mungu makosa yao na nyumba ya Yakobo dhambi zao. Mbwa hawa bubu wasioweza kubweka ndio wale wanaohisi kisasi cha haki cha Mungu aliyeudhika. Wanaume, mabikira, na watoto wadogo huangamia wote pamoja.

“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.

“Machukizo ambayo waaminifu walikuwa wakiugua na kulia kwa ajili yake yalikuwa yote yale yaliyoweza kutambuliwa kwa macho ya kibinadamu yenye mipaka; lakini dhambi zilizo mbaya zaidi kwa mbali, zile zilizochochea wivu wa Mungu aliye safi na mtakatifu, hazikuwa zimefunuliwa. Yeye Mchunguzi mkuu wa mioyo anajua kila dhambi inayotendwa kwa siri na watenda maovu. Watu hawa hufikia kujihisi salama katika udanganyifu wao, na kwa sababu ya ustahimilivu wake, husema kwamba Bwana haoni, kisha hutenda kana kwamba ameiacha nchi. Lakini Yeye ataufichua unafiki wao, naye atayafunua mbele ya wengine dhambi zile ambazo walikuwa waangalifu sana kuzificha.

“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.

“Hakuna ubora wa cheo, heshima, au hekima ya kidunia, wala nafasi yoyote katika ofisi takatifu, vitakavyowazuia wanadamu kutoa dhabihu kanuni wanapoachwa kwa mioyo yao wenyewe ya udanganyifu. Wale ambao wamehesabiwa kuwa wenye kustahili na wenye haki hujidhihirisha kuwa viongozi wakuu katika uasi-imani na vielelezo vya kutokujali na vya kutumia vibaya rehema za Mungu. Hatavumilia tena mwendo wao mwovu, na katika ghadhabu yake atawatendea bila huruma.”

“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.

“Ni kwa kusita ndiko Bwana huondoa uwepo Wake kutoka kwa wale ambao wamebarikiwa kwa nuru kuu na ambao wamehisi nguvu ya neno katika kuwahudumia wengine. Hapo zamani walikuwa watumishi Wake waaminifu, waliopendelewa kwa uwepo Wake na uongozi Wake; lakini walimwacha na kuwaongoza wengine katika upotovu, na kwa hiyo wameletwa chini ya kutoridhika kwa kimungu.” Testimonies, volume 5, 211, 212.

The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.

Kitabu chote cha Ezekieli kimewekwa ndani ya muktadha wa kuangamizwa kwa Yerusalemu. Katika ushuhuda wa Ezekieli kuzingirwa kwa Nebukadneza kulikodumu kwa mwaka mmoja na nusu kumeainishwa waziwazi, lakini “matumizi ya moja kwa moja zaidi” ya onyo la Yesu katika Mathayo ishirini na nne ni katika siku za mwisho. Katika Ezekieli mstari huo wa ukweli unapatikana katika sura ya ishirini na nne.

January 15, 588 BC

15 Januari, 588 KK

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.

Tena, katika mwaka wa tisa, katika mwezi wa kumi, siku ya kumi ya mwezi huo, neno la Bwana likanijia, kusema, Mwanadamu, jiandikie jina la siku hii, yaani, siku hii hii; mfalme wa Babeli amejipanga dhidi ya Yerusalemu katika siku hii hii. Ezekieli 24:1, 2.

On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.

Katika tarehe hii, ambayo pia imethibitishwa na mashahidi wengine wa kibiblia, mazingiwa ya miezi kumi na minane yalianza. Neno la Bwana lililomjia Ezekieli katika tarehe hiyo lilikuwa na mfano wa mji wa damu unaoonyeshwa kwa sufuria inayochemka ikifuatiwa na moto mkubwa. Mfano huo kwa wazi unawakilisha hukumu juu ya Yerusalemu, na katika sura hiyohiyo unafuatiwa na mke wa Ezekieli kutiwa katika pumziko kwa pigo kama ishara kwamba mazingiwa ambayo hatimaye yangeiharibu patakatifu yalikuwa yameanza.

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.

Tena neno la BWANA likanijia, kusema, Mwanadamu, tazama, ninakuondolea kwa pigo lile tamani ya macho yako; walakini hutaomboleza wala kulia, wala machozi yako hayatakutoka. Uzuie kulia, usifanye maombolezo kwa ajili ya wafu, jivike kilemba chako kichwani, ukavae viatu vyako miguuni, wala usifunike midomo yako, wala usile chakula cha watu. Basi nikasema na watu asubuhi; na jioni mke wangu akafa; nami nikafanya asubuhi kama nilivyoamriwa. Ezekieli 24:15–18.

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

Kisha watu waliomzunguka Ezekieli wakamwuliza maana ya mfano huo na ya kifo cha mke wake.

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.

Nao watu wakaniambia, Je, hutatuambia mambo haya yanamaanisha nini kwetu, hata unafanya hivi? Ndipo nikawajibu, Neno la Bwana lilinijia, kusema, Nena na nyumba ya Israeli, Bwana MUNGU asema hivi; Tazama, nitatia unajisi patakatifu pangu, fahari ya nguvu zenu, tamanio la macho yenu, na kile ambacho nafsi yenu yakihurumia; na wana wenu na binti zenu mliowaacha wataanguka kwa upanga. Ezekieli 24:19–21.

Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.

Mke wa Ezekieli na patakatifu vyote viwili vinatajwa katika kifungu hicho kuwa ni “tamani ya macho yako.” Wanahistoria wa Biblia wanaeleza kuwa mazingirwa hayo yalidumu kwa miezi kumi na minane, ilhali mazingirwa ya Cestius na Tito yalidumu miaka minne tangu mwaka wa 66 hadi mwaka wa 70. Hesabu ya karibu ya muda kuanzia mazingirwa ya kwanza ya Cestius hadi uharibifu ni miaka mitatu na nusu, lakini inapowekwa hesabu ya “ujumlishaji wa pande zote,” ambayo ndiyo namna inayotumiwa mara nyingi zaidi katika Biblia, huwa ni miaka minne. Kujua kwamba hesabu zote mbili ni sahihi hutuwezesha kuona miaka mitatu na nusu kutoka kwa Cestius hadi kwa Tito na pia miaka minne.

We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.

Tunayo mashahidi wawili wa sheria ya Jumapili katika maangamizi mawili ya Yerusalemu, na maelezo ya historia zote mbili yapaswa kutumiwa kwa sheria ya Jumapili inayokuja upesi—ambapo Laodikia anatapikwa kutoka katika kinywa cha Bwana. Mwanzo wa mazingiwa ya Nebukadneza unawekwa alama na kifo cha mke wa Ezekieli. Katika kifo chake, Ezekieli aliamriwa asimwomboleze waziwazi, kwa maana alikuwa ishara ya Wayahudi kuchukuliwa kwenda utumwani.

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.

Mwanzo wa kipindi cha miaka minne cha 66 hadi 70 unaonyeshwa na ishara ya chukizo la uharibifu, ambayo ilikuwa ndiyo ishara kwa Wakristo waliokuwa Yerusalemu kukimbia.

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.

Basi, mtakapoona chukizo la uharibifu, lililonenwa na nabii Danieli, limesimama mahali patakatifu, (asomaye na afahamu:) ndipo walio katika Uyahudi na wakimbilie milimani. Mathayo 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:

Kuzingirwa mara mbili kunakopatana waziwazi, na kuzingirwa kote huko miwili kuna “ishara” mwanzoni mwa kuzingirwa. Ezekieli alipoeleza maana ya kifo cha mke wake na kutokuwapo kwa maombolezo kwa upande wake, alifafanua kisha akaandika:

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

Basi Ezekieli ni ishara kwenu; sawasawa na yote aliyoyatenda ndivyo mtakavyotenda; na jambo hili litakapokuja, ndipo mtakapojua ya kuwa mimi ndimi Bwana MUNGU. Ezekieli 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.

Ishara ya kifo cha mke wa Ezekieli ilikuwa ni utambulisho wa maangamizi yaliyokuwa yakikaribia upesi ya Yerusalemu na ya hekalu, na ya kufuatia utekwa wa Babeli. Ishara ya chukizo la uharibifu, lililonenwa na Danieli, ilikuwa onyo la kukimbia maangamizi hayo, lakini mazingiro yote mawili yana ishara mwanzoni.

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.

Kutakuwa na mazingiwa ya kiunabii kabla ya sheria ya Jumapili inayokuja upesi, na kifo cha mke wa Ezekieli ndicho ishara kwamba kanisa la Walaodekia la Waadventista Wasabato limepitiliwa mbali kabisa; ilhali, Ezekieli ni mfano wa wale mia moja arobaini na nne elfu, naye ni ishara ya bendera iliyoinuliwa mwanzoni mwa mazingiwa. Ezekieli ndiye bendera ya wale mia moja arobaini na nne elfu mwanzoni mwa mazingiwa ya Babeli, na ishara ya chukizo la uharibifu mwanzoni ni “ishara” ya Rumi. Ishara moja huzungumzia onyo la ndani na nyingine huzungumzia onyo la nje. Hakika kulikuwako onyo kwa Wakristo katika mwaka wa 66, lakini ishara ya onyo ilikuwa ni Rumi. Ishara katika uharibifu wa Babeli ilikuwa mke wa Ezekieli. Rumi ndilo tabaka la wale wanaopokea chapa ya mnyama, na Ezekieli ni ishara ya wale wanaopokea muhuri wa Mungu.

Two Ending Periods

Vipindi Viwili vya Mwisho

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.

Kuzingirwa kwa kwanza kulidumu kwa miezi kumi na minane, na kuzingirwa kwa pili kulidumu kwa miaka minne. Kuzingirwa kote viwili hupata utimilifu wake “ulio wa moja kwa moja zaidi” katika siku za mwisho, na kuzingirwa kote viwili vinahusiana moja kwa moja na unabii wa miaka mia tatu na tisini na mmoja na siku kumi na tano unaopatikana katika Ufunuo 9:15.

The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.

Mwanzo wa miezi mitano ya Ufunuo tisa, aya ya kumi, ulijumuisha historia inayoashiria kipindi cha miaka thelathini na minane kinachofikia kilele katika mazingiwa ya miaka minne, ambayo yanahusishwa na namba thelathini na minane, na kubainisha kuinuka kwa Uislamu. Mazingiwa hayo ya miaka minne yanapata mwafaka wake katika historia iliyoanza wakati ambapo miaka mia moja na hamsini ya (miezi mitano) ilipokamilika na miaka mia tatu na tisini na mmoja na siku kumi na tano ilipoanza. Ilianza tarehe 27 Julai 1449, na miaka minne baadaye, Uislamu uliiletea Konstantinopoli mazingiwa ya siku hamsini na tano yaliyokoma tarehe 29 Mei 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.

Wakati unabii wa wakati ulioanza tarehe 27 Julai, 1449 ulipokamilika tarehe 11 Agosti, 1844, miaka minne ya vuguvugu la malaika wa kwanza na wa pili kuanzia 1840 hadi 1844 ililingana na kuzingirwa kwa miaka minne kuanzia 1333 hadi 1337, na pia kipindi cha miaka minne kuanzia 1449 hadi 1453. Mashahidi hao watatu, ambao wote ni sehemu ya moja kwa moja ya mstari huohuo wa unabii, wanawakilisha kipindi cha mfano cha miaka minne ambacho ndani yake vuguvugu la malaika wa kwanza na wa pili la 1840 hadi 1844 linarudiwa katika historia ya vuguvugu la malaika wa tatu. Mashahidi hao watatu wanafananisha kuzingirwa kwa miaka minne katika historia ya wale mia moja arobaini na nne elfu. Kipindi hicho cha miaka minne pia kinaonyeshwa kwa mifano ya kuzingirwa kwa Yerusalemu katika miaka ya 66 na 70.

The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.

Mwanzo wa kuzingirwa kwa miaka minne na Cestius mwaka 66, na kisha kukamilishwa kwake na Tito mwaka 70, huleta ishara ya alfa na ishara ya omega kwa kipindi cha miaka minne. Kipindi hicho hicho pia huwasilishwa kama miaka mitatu na nusu, ambayo nayo inalingana na ile miaka mitatu na nusu ya kinabii ambapo Roma ya kipapa iliikanyaga mahali patakatifu.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.

Lakini ua ulio nje ya hekalu uuache nje, wala usiupime; kwa maana umepewa Mataifa: nao watakanyaga mji mtakatifu miezi arobaini na miwili. Nami nitawapa nguvu mashahidi wangu wawili, nao watatoa unabii siku elfu moja mia mbili na sitini, wakiwa wamevikwa magunia. Ufunuo 11: 2, 3.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Nao wataanguka kwa makali ya upanga, nao watachukuliwa mateka hadi katika mataifa yote; na Yerusalemu utakanyagwa chini na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.

It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.

Ni jambo la lazima kutambua kwamba ninatumia hesabu ya “kujumuisha” na ya “kuondoa” kwa kipindi kinachowakilishwa na ishara ya alfa ya Cestius hadi ishara ya omega ya Tito. Hili linaonyesha kwamba matumizi mawili ya wakati yanawakilishwa ndani ya historia moja. Tayari tumeshughulikia kanuni hii ya kibiblia tulipozingatia (katika makala nyingi zilizopita), wakati kati ya ziara ya Yesu huko Kaisaria-Filipi (Panium) na kwenda Kwake kwenye Mlima wa Kugeuka Sura. Waandishi wawili wa Biblia wanaandika siku sita na mmoja siku nane.

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

Na baada ya siku sita, Yesu akawachukua Petro, na Yakobo, na Yohana nduguye, akawapeleka juu mlimani pa faragha. Mathayo 17:1.

And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.

Na baada ya siku sita Yesu akawachukua pamoja naye Petro, na Yakobo, na Yohana, akawapeleka juu mlimani mrefu, faragha wao peke yao; akageuka sura mbele yao. Marko 9:2.

And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.

Ikawa yapata kama siku nane baada ya maneno hayo, akawachukua Petro na Yohana na Yakobo, akapanda mlimani ili aombe. 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.

Uharibifu wa Yerusalemu una matumizi ya “moja kwa moja zaidi” kwa siku za mwisho, na uharibifu huo ni mashahidi wawili wanaowakilishwa na Babeli na Roma. Mashahidi hao wawili wanalingana wao kwa wao, lakini hutoa sifa tofauti na za lazima za kinabii ili kuukuza ukweli. Kuzingirwa na Roma (66 hadi 70) kulikuwa miaka minne ambayo pia inawakilisha miaka mitatu na nusu. Hiyo miaka mitatu na nusu inaunganishwa na kukanyagwa kwa patakatifu na jeshi kulikotekelezwa na upagani na upapa. Kukanyagwa huko kwa upapa kulikuwa kwa miaka mitatu na nusu ya kiishara kama ilivyofananishwa na miaka mitatu na nusu halisi katika kuzingirwa na Roma.

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.

Mzingiro huo wa miaka minne pia unaungana na vipindi vya miaka minne vinavyohusishwa na mstari wa unabii unaotambulisha kuinuliwa kwa Uislamu, na baadaye kuinuliwa kwa vuguvugu la malaika wa kwanza na wa pili, na kisha wa tatu. Cestius hadi Titus unaingiliana na gurudumu la Roma ya upapa na pia gurudumu la Uislamu. Gurudumu la Roma na ile miaka mitatu na nusu ya Cestius na Titus unaingiliana na ile miaka mitatu na nusu ya kiishara ya Roma ya upapa, hivyo ukitambulisha mamlaka hizo mbili za Roma ya kipagani na Roma ya upapa. Gurudumu la Uislamu linaunganishwa na historia iyo hiyo kama inavyoeleweka kuwa miaka minne, lakini kama ilivyo pia kwa gurudumu la Roma katika historia hiyo, Uislamu unahusishwa na mamlaka ya pili yaliyo chini ya gurudumu la Uislamu—ambayo ni Uadventista. Kipindi cha miaka mitatu na nusu kinaiwakilisha Roma katika awamu zake zote mbili, na kipindi cha miaka minne kinaiwakilisha Uislamu na Uadventista. Roma ya kipagani na Roma ya upapa haziwezi kutenganishwa kiunabii, wala Uislamu na Uadventista hawawezi kutenganishwa.

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.

Hili linadai kiunabii kwamba tunapozingatia kuzingirwa kwa Babeli, ufahamu mbili za wakati zinapaswa kuonekana katika mfano wa kuzingirwa kwa miezi kumi na minane. Uwakilisho mbili za wakati katika kuzingirwa kulioletwa na Rumi, kwa kiunabii zinadai uwakilisho mbili za wakati katika kuzingirwa kulioletwa na Nebukadneza. Kuzingirwa kwa Nebukadneza kwa miezi kumi na minane pia kunaweza kueleweka kama ishara ya mwaka mmoja na nusu. Miezi kumi na minane ni mwaka mmoja na nusu, na moja na nusu inaweza kuonyeshwa kama miaka 1.5. Kuzingirwa kwa Nebukadneza kulikuwa kwa wakati mmoja miezi kumi na minane na miaka 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.

Miezi kumi na minane inahusu mamlaka iliyopaswa kulikanyaga Yerusalemu, na miaka 1.5 inahusu Uislamu. Gurudumu la kinabii la kuhesabu nyakati linalotambulisha miezi kumi na minane linaitambulisha Babeli, na gurudumu lingine la kinabii la kuhesabu nyakati linaitambulisha Uislamu. Bado hatujaweka wazi maelezo ya jinsi tunavyofikia matumizi ya miaka 1.5 kuhusiana na Uislamu, lakini inapaswa kufahamika kwamba mahesabu hayo mawili ya wakati katika uharibifu ulioletwa na Roma yameunganishwa na gurudumu la kinabii la Roma, (yaani ya kipagani na ya kipapa), na hesabu ile nyingine imeunganishwa na gurudumu la kinabii la Uislamu. Sifa hizi zinapatikana katika uharibifu wa alfa na omega wa Yerusalemu.

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.

Kuzingirwa kwa Yerusalemu kwa muda wa miaka minne chini ya Cestius na Tito kunawakilisha mwisho wa mfululizo wa kinabii ulioanza kwa kipindi cha miaka thelathini na minane ambacho kilihitimishwa na mazingiro ya miaka minne yanayoashiria kuinuliwa kwa Uislamu, na kipindi cha mwisho cha miaka minne katika mfululizo huo huo kabisa kinawakilisha kuinuliwa kwa bendera ya wale mia moja arobaini na nne elfu.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala inayofuata.