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:
Ci jëfandikoo bi nekk ci *Testimonies*, volim juróom, bi nu doon xool ci ay mbind yu bari ba léegi, dees na nu xamal gis-gisug kër Yàlla gi ñu joxoon Ezekiel, Isaaya ak Yowaana:
“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.”
“Jàngale yii ñu ngi ci sunu njariñ. War nañu taxaw sunu ngëm ci Yàlla, ndaxte am na jamono ju nekk ci sunu kanam te dina nattu xel ak fitu nit ñi. Kirist, bi Mu nekkee ci Tundu Olib, delloo xel ci àtte yu ragal yi war a jiitu Ndewënam ñaareel: ‘Dingeen dégg ay xare ak yégle xare.’ ‘Xeet dina jóg ci kaw xeet, nguur ci kaw nguur; te ay xiif, ak ay mbas, ak suuxu suuf dina am ci bérab yu bare. Loolu lépp mooy tàmbali metit yi.’ Biir waxi wax yu Yàlla yii amoon na yoon wu matul ba Yerusalem sankee, waaye dañoo gëna jëm ci fan yu mujj yi.”
The Ninth of Av
Bésub Áww bi
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, mi tekki “Ñenteel bésu Av” ci làkkub Ebrë, mooy bésu Yawut ya buy fàttaliku yàqug Njàngu bu njëkk bi waa Babilon defoon atum 586 lu jiitu Kirist ak yàqug Ñaareelu Njàng bi Titus def ci atum 70. Ñaari yàqu yooyu ñépp amoon nañu ci benn bésub kalandare bi—bésub 9 ci weeru Av ci kalandareb Ebrë (te lu ëpp sax mu daldi dëppooki ak weeri Sulet walla Ut ci kalandareb Gregorian). Bi Rakku jigéen White boolee yàqugu Yerusalem ak “jamono ji di nattu xol yi” ci fan yu mujj yi, dafay jox xam ne am na ñaari yàqu yu ñoom ñaar di misaal buy wone yoonub Dibéer bi nag mu ngi ñëw lu gaaw.
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.
Saar bu fukk ci Daniel benn fukk ak benn mooy tektal yoonu Dibeer boobu, te mu ànd ak saar ñent fukk ak benn. Ci Ezekiel, yàqug Yerusalem jëfandikoo nañu ko ngir wone xeetale gi diggante janq yu xam-xam yi ak janq yu ñàkk xel yi ci yoonu Dibeer boobu. Ezekiel nekkoon na jaamub kaso ci Babilon ba ñu ko yóbbu ci kaaw jàmm, ci lu kéemaan, ba Yerusalem ngir mu gis boobu xeetale ci ay saar yi juróom-ñett ba fukk ak benn.
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.
Te amoon na ci juróom-benni at, ci weer wu juróom-benn wa, ci ñetteelu fanweeri weer wa, bi ma toogee sama kër, te magi Yuda ya toog fa sama kanam, loolu nag loxo Boroom bi Yàlla wàcc na fa ci man. Noonu ma xool, gis ma benn melokaan bu mel ni safara: dale ci melinu ndëgem ba suuf, safara la; te dale ci ndëgem ba ca kaw, mel ni leer gu xonq, ni melo xaalis bu tàng. Mu jox kanam melow loxo, daldi jàpp ma ci benn càllam bu sama bopp; te Xelum Yàlla yékkati ma ci diggante suuf ak asamaan, indi ma ci Jerusalem ci njàngi Yàlla yi, ba buntu bunti bi biir, bi jublu ca bëj-gànnaar; fa la toogu xàjj bi diine woon kiñaan, bi di yóbbu kiñaan. 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.
Ñetti ay saar ci juróom-ñaar ba fukk ak benn mooy melokaanu tas gu mel ni ñu séddoo; te Rakku jigéen White, bi mu di wax ci seenu Ezekiel 9, mu wone ne du rekk ne mooy benn sellale bi ci Apocalipse kapitel 7, waaye itam ne Yerusalem dafay tektal kanam yi des ci jamono mujj, maanaam kanam gu Laodicée gu Mbooloom Adventiste bu Bésub Noppalu gu juróom-ñaareel.
“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.’
“Ñi ñoom ñi dul metti xol ci seen bopp ngir seen wàññiku xel mu sell, te duñu jooy ci bàkkaaru ñeneen, dees na leen bàyyi te duñu jot ci màndargay Yàlla. Boroom bi sant ay yonnentaam, maanaam góor ña yor jumtukaay yu rey ci seen loxo ne: ‘Demleen gannaawam ci dëkk bi, te dóorleen: bu seen bët yërëm, te buleen yor yërmande; reyleen ba noppi mag ak ndaw, janq ak xale yu ndaw, ak jigéen ñi: waaye buleen jegesi kenn ku am màndarga gi ci kawam; te tàmbalileen ci sama kër gu sell. Noonu ñu tàmbalee ci mag ña woon fa kanam kër ga.’”
“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.
“Fi nu gis nanu ne, ne kërceg jiitu bi — kërceg Boroom bi — moo jiitu a jàng ci mbugalu meru Yàlla. Mag ña, ñoom ñi Yàlla joxoon leer gu réy te taxawoon ni aarukat i mbir yu ruuhal yi ci nit ñi, wor nañu woon seen njébbana. Ñoo jël taxawaay ba di wax ne warunu xaar kéemaan ak feeñ gu fés gu dooley Yàlla, ni ci fan yu njëkk ya. Jamono soppeeku na. Kàddu yooyu di dëgëral seen ngëmadi, te ñuy wax: Boroom bi du def lu baax, te itam du def lu bon. Yërëmkat la lool, ba du dikk seeti ay nitam ak àtte. Noonu, “Jàmm ak kàttan” mooy wax ji jóge ci nit ñi, ñi dootul dara yékkati seen baat ni trompet ngir won askanu Yàlla seeni moytu ak kërgóobu Yàqub seeni bàkkaar. Xaj yu gumb yu bëggul woon woof, ñoom la ñuy jàng mbugal mu jub mi jóge ci Yàlla bu mer. Góor ñi, janq ñi, ak xale yu ndaw yi, ñépp a dañuy dee benn.”
“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.
“Yëf yi ñu fèeñaloon ne ñi sella yi doon jooy te di tiit ndax ñoom, mooy yi bët yu àdduna mën a gis rekk; waaye ba lépp gën a bon, muy bàkkaar yi gën a metti, yi yëngu ci kañam Yàlla ju sell te laab ba tax mu am fiir, dañu leen sànnee woon ci kumpa. Ki mag mi di seet xol yi xam na bàkkaar bu nekk bu ñuy def ci sutura ngir ñi di liggéey ay ñaawtéef. Nit ñooñu dañuy tàmbalee am kaarange ci seen naaféq, te ndax muñ gu bareem, dañuy wax ne Boroom bi gisul; gannaaw loolu ñuy jëf mel ne bàyyi na suuf si. Waaye dina xam seen naaféq, te dina ubbi ci kanam ñeneen ña bàkkaar yi ñu doon sàmm bu baax ngir nëbb.”
“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.
“Amul njëgëm ci daraja, ci teraanga, wala ci xel mu àddina, amul it benn taxawaay ci liggéey bu sell buy aar nit ñi ba ñu bañ a jàppoo ak njubte bi, bu ñu bàyyikoo seen xol yu nax seen bopp. Ñi nit ñi gisoon ni ñooy yu yello te jub, ñoom lañuy wone ne ñooy jiitekat yi ci ngëmadi, te di misaal ci sàggan ak ci jëfandikoo yërmandey Yàlla ci anam wu bon. Yoon wu bon woowu, Moom du ko muñalati dara; te ci meram, dafay àtte ak ñoom te du leen yërëm.”
“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.
“Boroom bi dafa jàq ci tegee seetam ak ndawam ci ñi jot nañu leer gu réy te xam nañu doolebu kàddu gi ci seen liggéeyu toppandoo ñeneen. Benn yoon dañoo nekkoon ay jaamam yu ko takku, ñi mu may woon ndimbal ak gindeeam; waaye dëddu nañu ko te yóbbu nañu ñeneen ci réer, moo tax dañuy dugg ci merumu Yàlla.” 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.
Téereb tépp tédd ci téereb Esékieel bi yépp dafa nekk ci wér-gu-yaramu sankug Yerusalem. Ci seede Esékieel bi, wërin Nebukadnésar bi ñu sóobuwoon diirub at ak genn-wàll bu at moom a faral di tàkk, waaye “njëfandikoo gu gën a jub” ci artub Yeesu ci Maatiye ñaar-fukk ak ñeent dafa jëm ci fan yu mujj yi. Ci Esékieel, rëdd-u-dëgg woowu am na ci saar ñaar-fukk ak ñeent.
January 15, 588 BC
15 Samwiyee 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.
Teewaat ci atum ñenteel ba, ci weeru fukk ba, ci bésu fukk ba ci weer wa, kàddug Boroom bi dikk ci man, ne: “Yaw, doomu nit ki, bindal sa bopp turu bés bi, waaw bés bii sax: buurub Babilon ubbi na xareem ci Yerusalem ci bés bii sax.” Ezekiel 24:1, 2
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Ci bés bi, bi ñu saxale it ci yeneen seede yu Bibl bi, ab watu ñaggu bu fukki weer ak juróom ñett la tàmbaliwoon. Kàddug Boroom bi ma ñëw ci Ezekiel ca bés ba moo amoon léebu dëkk bu deret si, bi ñuy misaale ak ndab lu bax bax, te ginnaaw loolu ñëw na safara su réy. Léebu boobu feeñ na leer ne day tegtal mbugal bi ci Yerusalem, te ci benn xaaj ba it, jëkkër ju jigéen ju Ezekiel dafa nelaw ba fàww ak mbëkk mu daldi ko dikkal ngir nekk mandarga ne ñaggu ga, gi mujj di alag bérab bu sell ba, tàmbali na.
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.
Te itam Boroom bi dellusiw ma ne, naan: Doom aadama, xoolal, dinaa jële ci yaw li sa bët bëgg, ak benn dóor-rekk; waaye bul jooy, bul woyof, te say rangoo yuus buñu daw. Téy nga teey sa bët, bul def jooytu ñeel ndeyjoor yi dee; takkal sa mbaxana bu bopp ci sa kaw, sol sa ay dal ci say tànk, bul muur sa tuñ, te bul lekk mburu nit ñi. Noonu ma waxee ak askan wi ci suba; ba ngoon sama jabar dee. Te suba si ma defe woon la mañu ma sant. Ezekiel 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Noonu yi wërale ci wetu Ezekiel laaj ko maana misaalu bi ak dee njabootam.
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.
Noonu ne ma wax ma ne: “Ndax du nga nu wax li yii di tekki ci nun, te yaw ngay def noonu?” Noonu ma tontu leen ne: “Kàddug Boroom bi dikk na ci man, ne: Wax ak kërg Israyil: Nii la Boroom Yàlla wax: Seetal, dinaa sosal sama bérab bu sell bi, màggalu seen doole, li seen bët bëgg, ak li seen xol yërëm; te seen doom yu góor ak seen doom yu jigéen yi ngeen bàyyi, dinañu daanu ci saamar. Ezekiel 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Jabaru Ezekiel ak kërag yi ak dëkkub Yàlla gi ñoom ñaar a ñu ràññee ci pasaj bi ni “li sa bët bëgg.” Taalibe tarih bu Injil bi di wax ne ngirub dëkk ba dafa yàggoon fukki weer ak juróom-ñaar, waaye ngiri Cestius ak Titus yi yàgg nañu ñeenti at, dale ci atum 66 ba ci atum 70. Bu ñu waññe waxtu wi bu baax, dale ci njëkk ngiru Cestius ba ci yàqute bi, dafa tollu ci ñetti at ak genn-wàll, waaye bu ñuy jëfandikoo “inclusive reckoning,” maanaam xayma bu boole njàlbéen ak mujja, mi di melokaan mi gëna far ci Biibël bi, kon mooy ñeenti at. Xam ne ñaari xayma yooyu ñoom ñaar a wér moo nu may nu gis ci Cestius ba Titus ñetti at ak genn-wàll, te itam ñeenti at.
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.
Am na ñaari seede yu wone yoonu Dibéer ci ñaari alagug Yerusalem, te bopp benn ci ñaari nettali yooyu war nañu leen di jëfandikoo ci yoonu Dibéer bi di ñëw bu gaaw—fa Laodicea di génn ci gémmiñu Boroom bi. Njëlbéenu wër-gi Nebukadnesar mi ngi màndargoo ak dee jabaru Ezekiyel. Bi mu deewee, ñu sant Ezekiyel mu bañ a wone naqaram ci kanam nit ñi, ndaxte moom moo doon seedeel Yawut ya ñuy yóbbu ci njaam.
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.
Njàlbéenu jamono ñent-i at yi diggante 66 ak 70, mi ngiñ ko xamale ci màndarga saxaaru yàqute bi, te mooyoon màndarga bi ñeel Kiristaan yi nekk Yerusalem ngir ñu daw.
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.
Kon ngeen gisoon nag ñàkk jubluwaay gi yàquwaay, bi yonent Yàlla Danyel waxoon ci mbind mi, taxaw ci bérab bu sell bi, (ku koy jàng, na ko xam:) kon na ñi nekk ci Yudée daw dem ca tund ya. Macë 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:
Ñaari wetu që xamle bu baax a ànd ak seen bopp, te ñaari wetu yooyu ñépp dañuy ëmb “mandarga” ci njàlbéenu wuté wi. Bi Esekiyel waxee lu dee jaabaram dafa tekki ak ni mu bañee jooy ci kaw loolu, mu leeral ko, ba noppi bind ne:
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.
Noonu, Esekiyel dina leen tektal: li mu def yépp, noonu ngeen di def; te bu loolu amee, dingeen xam ne man maa di Boroom bi Yàlla. Esekiyel 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.
Màndargay dee ngooru jabaru Esekiyel mooy woon njëkkandikoo ngir xamale yàqugu Yerusalem ak kër Yàlla ga di ñëw léegi ak ngaan gi ci Babilon te topp ci gannaaw. Màndargay xasaw gi di yàqule, bi Danyeel waxee ci moom, doon artu ngir mucc ci yàquga; waaye ñaari wër-googu ñépp am nañu màndarga ci njàlbéen ga.
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.
Dina am na am di ñëw ci yoonu dibeer bu léegi di ñëw, te deeji jabaru Esekiyel mooy misaal ne dajale Aduuna Ajeel ci jamono yu mujj yi bu Lawodise moom, dañu ko wees bu mat; waaye, Esekiyel mooy misaalu ñetti fukki junni ak ñeenti junni, te mooy misaalu sañse bu ñuy yékkati ca njàlbéenu mbooloo mi. Esekiyel mooy sañsebu ñetti fukki junni ak ñeenti junni ci njàlbéenu yëngatu Babilaon, te tegnu xërëmug alag mooy “tegn”u Rooma ci njàlbéen ga. Benn tegn di wax ci artu bu biir, te beneen bi ci artu bu biti. Wóor na ne amoon na artu ci Kiristaan yi ci atum 66, waaye tegnu artu ba mooyoon Rooma. Tegn bi ci alagug Babilaon mooyoon jabaru Esekiyel. Rooma mooy wàll wi di jot màndargay rab wi, te Esekiyel mooy tegnu ñi di jot ràññeel Yàlla.
Two Ending Periods
Ñaari Jamono yu Jeex ji
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.
Tëj gu jëkk ga yàgg na fukk ak juróom-ñaaru weer, te tëj gu ñaareel ga yàgg na ñenti at. Ñaari tëj yooyu ñépp am nañu seen matal gu “gëna jub” ci fan yu mujj yi, te ñaari tëj yooyu ñépp lëkkaloo nañu bu baax ak yoon wi ci waxu yonent bi bu ñetti téeméer ak juróom-ñeent-fukk ak benn at ak fukk ak juróom-ñaar fan, mi nekk ci Peeñu 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.
Ndorte giiru juróomi weer yi nekk ci Révélation 9, aaya 10, dafa boole woon jaar-jaari mbaax buy màndarga ab diirub ñett-fukk ak juróom-ñaar at, bi yeggee ci ab wërante bu ñent at, te lëkkalook ak lim bi ñett-fukk ak juróom-ñaar, te moom mooy xamale jóg gi Islam. Boobu wërante bu ñent at am na moroomam ci jaar-jaar ba tambalee bi (giiru juróomi weer yi) téeméeri at ak juróom-fukk jeexee te ñetti téeméeri at ak juróom-ñent-fukk ak benn at ak fukki fan ak juróom benn tàmbalee. Mu tambalee 27 Sulet 1449, te ñent at gannaaw loolu, Islam indi na ab wërante buy ñett-fukk ak juróom fan ci Kawstantinobul, te mu jeex 29 Mee 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.
Bi ñu tëjée yégle gu jamono ga tambalee ci 27 Sulet 1449 ba mu jeex ci 11 Ut 1844, ñetti at yi ci yëngu-yëngu malaaka bu jëkk ak bu ñaareel bi, dale ci 1840 ba 1844, dañoo méngoo ak ñetti at yi ci wër-goorug 1333 ba 1337, ak itam ak jamono ju ñetti at ci 1449 ba 1453. Ñetti seede yooyu, te ñoom ñépp bokk ci benn rëdd wàccu-yonu waxi Yàlla bi, dañuy tegtal ab jamono ju ñetti at ci misaal, bi yëngu-yëngu malaaka bu jëkk ak bu ñaareel bi ci 1840 ba 1844 di dellusi ci taarixu yëngu-yëngu malaaka bu ñetteel bi. Ñetti seede yooyu dafa misaalal ab wër-goorug ñetti at ci taarixu ñi ñuy wax ñent fukki junni ak ñeent-fukki junni. Jamono ju ñetti at jooju itam dafa wonees ci wër-goor yi Yerusalem ci 66 ak 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.
Tambalig wër-gu-yàgg bi Cestius tàmbalee ci atum 66, te ginnaaw loolu Titus jeexalee ko ci atum 70, jur na mandarga alfa ak mandarga omega ci ab diirub ñeenti at. Benn diir boobu itam ñu ngi ko feeñal ni muy ñetti at ak genn-wàll, te loolu itam dëppoo ak ñetti at ak genn-wàll yu waxkat-yàlla yi waxoon, yi Roomu paapal daaneel njëbbal kër-yàlla gi.
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.
Waaye kër yi nekk bitim Tàmpili bi, bàyyi ko, te bul ko natt, ndaxte jox nañu ko xeeti ñi dul Yawut; te dëkk bu sell bi, dinañu ko doxal ak tànk ñaar-fukk ak ñaar weer. Te dinaa may sama ñaar seede yi kàttan, te dinañu wax ci turu Yàlla junné ak ñaar téeméeri fan ak juróom-benn-fukk fan, soloo yéré yu ñàkk. Peeñu Yowaana 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.
Te ñuy daanu ci gémmiñu saafara, te ñu jëbalu leen njaam ci xeeti réew yépp; te Yerusalem dina nekk lu ñuy doxantu ci kawam ngir xeeti ñi dul Yawut, ba kera yi ñu jagleel xeeti ñi dul Yawut mat. Luug 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.
Li war a am solo ci xam ne, maa ngi jëfandikoo ñaari yoon yuñuy waññee waxtu, mooy “inclusive” ak “exclusive,” ci jamono ji mel ne mi ngi tegu ci màndarga alpha ba ci màndarga omega, maanaam Cestius ba Titus. Loolu day won ne ñaari jëfandikookat yu waxtu am nañu, waaye benn jaar-jaar rekk moo leen waral. Nu ngi ba noppi jëfandikoo njariñu Mbind mi ci wàllu lii bi, bi nu xooloon (ca bari mbind yi weesu) diggante seetug Yeesu ca Caesarea-Philippi (Panium) ak demam ca Tundu Njalaat. Ñaari bindkat yu Bibël bi bind nañu juróom-benn fan, te kenn bind juróom-ñaar fan.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Gannaaw juróom-benni fan, Yeesu ànd ak Piyeer, Saag, ak Yowaana, doomu ndeyam Saag, yóbbu leen ci kaw tundu bu kawe te weesu. Matii 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.
Gannaaw fan juróom-benn, Yeesu andak Piyeer, Ak Saag ak Yowaana, yóbbu leen ci kaw tund wu kawe wu mag, ñoom rekk; te soppeeku na ci seen kanam. Màrk 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.
Te mu amoon na ñettelu fan juróom-ñaar gannaaw wax yii, mu yóbbu Piyeer ak Yowaana ak Saag, daldi yéeg ca tund wa ngir ñaan. Luug 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.
Yàqute Yerusalem am na “gën a gën ci kanam” jëfandikoo ci fan yu mujj yi, te yàqute boobu mooy ñaari seede yi ñu tektal ci Babilon ak Room. Ñaari seede yi dëppoo nañu ak seen bopp, waaye ku nekk di joxe ay melokaan yu wér te am solo ci waxi yonent ngir gëna yëgle dëgg gi. Wërgëg bi Room defee (66 ba 70) ñeenti at la woon, te loolu it mooy tekki ñetti at ak genn-wàll. Ñetti at ak genn-wàll boobu dafa lëkkaloo ak daan-daanu kër-yàlla gi ak mbooloom ga, li ñu matale woon jaarale ko ci bokku ñaawteef gu jaamookat ak gu papaal. Daan-daan bi papaalism bi defoon dafa nekkoon ñetti at ak genn-wàll yu misaal, ni ko misaale woon ci ñetti at ak genn-wàll yu dëgg yu nekk ci wërgëg bi Room defoon.
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.
Yenn waari at juróom-ñeent boobu itam dafa booleek jamono yi di juróom-ñeent at, yu jëm ci rëdd gu yonent bi di wone yéegug Islaam, te gannaaw loolu yéegug yëngu-yëngub malaaka bu jëkk ba ak bu ñaareel, ba noppi bu ñetteel bi. Cestius ak Titus da ñoo daje ak wilu Room gu pap bi, te itam ak wilu Islaam. Wilu Room ak ñetti at ak genn-wàll gi ci Cestius ak Titus dafa daje ak ñetti at ak genn-wàll yu misaal yi ci Room gu pap bi, noonu di fexe mel ni ñaari mbind mi di Room gu jaamkat ak Room gu pap bi. Wilu Islaam mooñoo boole ak benn taarix boobu itam, bu ñu ko xam ne mooy juróom-ñeent at; waaye ni ko deme ak wilu Room ci taarix boobu, Islaam dafa ànd ak kàttan gu ñaareel gu nekk ci suufub wilu Islaam—te mooyu Adventism. Jamonoy ñetti at ak genn-wàll dafa tegtal Room ci ñaari wareefam yépp, te jamonoy juróom-ñeent at dafa tegtal Islaam ak Adventism. Room gu jaamkat ak Room gu pap bi mënuñu leen a taxawal benn ci beneen ci waxu yonent, te noonu itam Islaam ak Adventism mënuñuñu leen a taxawal benn ci beneen.
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.
Lii dafay bëgg ci yoonu waxu yonent ne, bu nu xalaatee mbooloom Babilon, ñaar i xam-xam yu jëm ci waxtu war nañu feeñ ci misaalu mbooloom fukki weer ak juróom-ñaar. Ñaari tegtal yu waxtu ci mbooloom bi Room indi, ci yoonu waxu yonent, dañuy laaj ñaari tegtal yu waxtu ci mbooloom bi Nebukadnesar indi. Mbooloom Nebukadnesar bu fukki weer ak juróom-ñaar itam man naa ñu ko dégge ni màndarga at ak genn-wàll. Fukki weer ak juróom-ñaar mooy at ak genn-wàll, te at ak genn-wàll man naa ñu ko wax ni 1.5 at. Mbooloom Nebukadnesar dafa nekkoon benn yoon fukki weer ak juróom-ñaar, te itam benn pwen sank (1.5) at.
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.
Fukk ak juróom-benn mi ngi wax ci doole bi war a ruus Yerusalem, te at ak genn-wàll bi mi ngi wax ci Islaam. Wiluwaayu wàññi yu wax ci yonent yi, bi xamle fukk ak juróom-benn, mi ngi xamle Babilon, te beneen wiluwaayu wàññi yu wax ci yonent yi mi ngi xamle Islaam. Ba léegi, joxeeguñu ab leeral bu wone ni nu agsee ci jëfandikoo at ak genn-wàll bi ci njàppandikoo ak Islaam, waaye war nañu seet ne ñaari wàññi waxtu yi ci yàq gi Room indi, dañoo booleek wiluwaayu yonent bu Room, (muy Room gu bokkoon ci diiney xérëm ak Room gu baapal), te beneen wàññi bi bokk ak wiluwaayu yonent bu Islaam. Yooyu melokaan ñépp dañoo am ci yàqug Yerusalem gu alfa ak gu omega.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Ñeenti at iir ci Yerusalem ak Cestius ak Titus dafa tegtu genn saraay gu yëggoon ci waxu yonent, te moo tàmbalee ak ab jamono bu ñetti fukki ak juróom-ñaar at, ba mu jeexee ci ñeenti at yu ñu xaree, yu mel ni misaal buy tekki yéeg gi Islam; te ñeenti at yu mujj yi ci benn rëdd boobu sax dañuy tekki yéeg gi ràkkalukaay bi ñu yékkati ngir ñeel ñaar-fukk ak ñent-ñent junni.
We will continue these things in the next article.
Danu yokk yii mbir yi ci bindukaay bi ci topp.