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:
咾个来阵我伲连着看了几篇《证言》第五卷里向个一段经文；其中告知了赐拨以西结、以赛亚搭约翰个圣殿异象：
“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.”
“迭些教训是为着我伲个益处。阿拉需要把信心安安稳稳搁勒上帝身浪，因为就勒阿拉眼门前，有一段辰光要试炼人个心灵。基督勒橄榄山浪，重述了伊第二次降临以前所要先来到个可怕审判：‘侬要听见打仗同打仗个风声。’‘民要攻打民，国要攻打国；到处要有饥荒、瘟疫、地震。迭一切不过是灾难个起头。’当耶路撒冷毁灭个辰光，迭些预言曾有一部分应验；但是伊对末后个日子，有更直接个应用。”
The Ninth of Av
阿弗月初九日
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.
提莎·贝阿夫，希伯来话个意思是“阿夫月初九”，是犹太人记念巴比伦人在公元前586年毁坏第一圣殿，以及提多在公元70年毁坏第二圣殿个日子。两次毁灭侪发生勒同一个历法日期——希伯来历阿夫月初九（照公历通常落勒七月或八月）。当怀姐妹把耶路撒冷个毁灭对应到末后“那试炼人心个时候”辰光，伊就是指出两次毁灭；这两次毁灭侪表明那快要来到个星期日法令。
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.
《但以理书》第十一章十六节所表明个就系阿个星期日法，也同四十一节相对应。《以西结书》里，用耶路撒冷个毁灭来说明到了星期日法辰光，智慧个童女同愚拙个童女个分开。以西结当年身在巴比伦作俘虏，后来蒙神迹带到耶路撒冷，亲眼去看第八章到第十一章里所显明个阿个分开。
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.
到嘞第六年、第六月、初五日，阿拉坐勒自家屋里，犹大个长老坐勒我面前个辰光，主耶和华个手落勒阿拉身浪。阿拉就看见，阿有一个形像，样子像火；从伊腰以下是火，从伊腰以上有光辉个样子，像琥珀个颜色。伊伸出一只手个形状，揪牢阿拉头发一绺；灵就把阿拉提起来，悬勒地与天之间，勒神个异象里带阿拉到耶路撒冷，来到朝北个内门门口；该搭就是惹动忌邪个忌邪偶像所在个座位。以西结书 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.
第八到第十一章四章，乃是对分离个过程个描述；怀爱伦姊妹在评讲《以西结书》第九章辰光，非但指出其所讲个印记，正是《启示录》第七章同一样个印记，并且还指明，耶路撒冷乃是末后日子老底嘉个基督复临安息日会教会个表号。
“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.’
“凡自家灵性退落弗觉伤痛，也弗为别人个罪过哀哭个人，终归得弗着 神个印记。主差遣伊个使者，就是手里拿着杀戮兵器个人，说：‘跟牢伊从城里经过，击杀；眼睛弗要顾惜，也弗要怜悯：要将老个、少个、童女、婴孩同妇女，尽都杀灭；只是凡身上有记号个人，侬弗可挨近；并且要从我个圣所起首。’于是伊拉就从殿前个老年人起首。”
“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.
“㑚里阿拉看见，教会——主个圣所——是头一个碰着上帝震怒之击个。那些老年人，就是上帝曾经赐拨伊拉大光、也曾立拉做百姓灵性利益守望个人，辜负了伊拉所受个托付。伊拉竟然摆出一种讲法，说我伲弗必像从前日子里向神迹同上帝权能明显显现去指望。时代变了。此等说话坚固了伊拉个弗信，伊拉就讲：主弗会行善，也弗会行恶。伊个怜悯忒大，弗会用审判临到伊个百姓。阿拉故此，‘平安稳妥’就成了那些人个呼声；这些人再也弗会像号筒一样扬起声音，向上帝个百姓指出伊拉个过犯，向雅各家指出伊拉个罪。此等哑狗，弗肯吠叫个，正是要感觉被触怒之上帝公义报应个人。男人、少女同小囡一齐灭亡。”
“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.
「忠信个人为之叹息哀哭个那些可憎之事，侪不过是有限个人眼睛所能够看出来个；但其中顶恶个罪，就是惹动纯洁圣洁个上帝忌邪个那些罪，却还呒没显露出来。监察人心个大主，晓得一切作孽个人暗中所犯个罪。此等人因自家个诡诈，渐渐觉得安稳；又因主长久忍耐，就讲主看弗见，于是行事好像伊已经离弃此地一样。然则，伊必要查出伊拉个假冒，并要当众揭开伊拉曾经百般小心遮掩个那些罪。」
“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.
“无论是位分高低、尊荣体面，还是属世智慧；也无论身居何等圣职，一旦任凭人自家诡诈个心，就保勿牢人弗去牺牲原则。那些曾经拨看作配得、义正个人，倒证明是背道个领头人，也成了冷淡懈怠并滥用上帝恩慈个样板。渠对伊拉邪恶个行径，再也弗肯容忍；到渠发怒个辰光，待伊拉总是全无怜悯。”
“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.
“主总归是弗情愿离开伊个同在，离开格些蒙受过大光、并且在服事别人辰光亲身尝着道个能力个人。伊拉从前原是主忠心个仆人，蒙主个同在搭指导所眷顾；不过伊拉背离了伊，也领别人走入错谬，所以就落在上帝个弗喜悦之下。”《Testimonies》卷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.
以西结全书个背景，侪是耶路撒冷个毁灭。勒以西结个见证里，尼布甲尼撒围困一年半个事体，特别拨标明；不过，耶稣勒《马太福音》二十四章里个警告，其“更直接个应验”，乃是勒末后个日子。勒《以西结书》里，这一条真理个线索，是勒二十四章。
January 15, 588 BC
公元前588年1月15日
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.
又㑚第九年、第十月、初十日，耶和华个话临到我讲：人子啊，侬要记下今朝个日子，就系今朝此日；巴比伦王就在今朝此日来攻打耶路撒冷。以西结书 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.
㖑一日子，也有别样《圣经》见证所立定，十八个月个围困就起头了。耶和华到㖑一日子临到以西结个话，包含血城个比喻；㖑比喻用一口滚沸个锅来显明，后头还跟着一场大火。㖑比喻明明白白是表明对耶路撒冷个审判；同一章后头，又记着以西结个妻子忽然遭击打而安息，做个预兆，表明那末后要毁坏圣所个围困，已经起头了。
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.
耶和华个话又临到我，讲：“人子啊，倷看，我要一下子夺去倷眼目所爱个；只是倷弗可哀伤，弗可啼哭，也弗可流泪。只可暗暗叹息，弗可为死人办哀丧；头巾要包勒头浪，鞋要穿勒脚浪，嘴唇弗可遮盖，也弗可吃人送丧个饼。” 我早起对百姓讲了；到夜里，我妻子就死了。第二天早晨，我就照所吩咐我个去行。以西结书 24:15–18。
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
迭个辰光，以西结四围个百姓问伊：迭个比喻搭伊妻子个死，到底是啥个意思。
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.
众百姓对我讲：“侬做个些事体，到底对阿拉有啥个意思，侬弗肯告诉阿拉么？” 我就回答伊拉讲：“耶和华个话临到我，说：‘侬去对以色列家讲，主耶和华个话是介样：看啊，我要玷污我个圣所，就是侬拉势力个荣美、侬拉眼目所恋慕个、侬拉心里所怜惜个；并且侬拉所留下个儿子、女儿，要倒在刀下。’” 以西结书 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.
经文里向以西结个妻子搭圣所，两样都称作“侬眼睛里个所爱”。据圣经史学家所考定，围城一共持续十八个月；而自公元六十六年到公元七十年，塞斯提乌同提多个围困则持续了四年。若仔细计算，自塞斯提乌第一次围困起，到毁灭为止，是三年半；但若照“包摄算法”来算——此乃《圣经》中最常采用个算法——便是四年。晓得这两种算法都有效，就使我伲看见：从塞斯提乌到提多，既是三年半，也同样是四年。
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.
阿拉有两重关于星期日法令个见证，就勒耶路撒冷两番毁灭里向；而且两段历史个各样细节，侪要应用到将快来到个星期日法令——到辰光，老底嘉要从主个口里吐出去。尼布甲尼撒围困个开头，是用以西结个妻子个死来做记号个。伊死脱个辰光，以西结奉命弗可公开哀哭，因为伊就是犹太人要被掳去、带到囚 captivity 里向个预兆。
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.
六六年至七〇年个四年时期之起头，系以“那行毁坏可憎个事”为记号；此记号就是耶路撒冷里向个基督徒应当逃走个记号。
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.
所以，倘若侬看见先知但以理所讲个“荒凉个可憎之物”立勒圣地，（读个人，总要会意：）到辰光，勒犹太个，要逃到山里向去。马太福音 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:
两场围困分明互相对照，而两场围困开始个辰光侪包含一个“兆头”。当以西结讲明伊妻子个死搭伊自家弗举哀是啥个意思个辰光，伊讲解仔，随后就记载道：
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.
介时，以西结要作侬个预兆：照伊所行个一切，侬也要恁般行；到仔个事临到个辰光，侬就会晓得我就是主耶和华。以西结书 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.
以西结妻子之死个预兆，乃是表明耶路撒冷并圣殿弗久将遭毁灭，以及随后被掳到巴比伦。先知但以理所讲个“那行毁坏可憎个”预兆，乃是叫人逃脱这毁灭个警告；不过，两次围困在起头辰光侪有一个预兆。
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.
毋没几日就要来到个礼拜日法令以前，会有一场预言性个围困；以西结个妻子之死，乃是个表号，指明老底嘉个基督复临安息日会已经彻底被越过；而以西结乃是一十四万四千人个表号，也就是围困起头辰光所竖起个旌旗个表号。以西结是巴比伦受围困起头辰光一十四万四千人个旌旗；起头辰光那“行毁坏可憎之事”个记号，就是罗马个“记号”。一个记号是关乎内部个警告，另一个是关乎外部个警告。公元六十六年，对基督徒确实有过警告，不过那警告个记号是罗马。巴比伦毁灭中个记号，是以西结个妻子。罗马是领受兽印记个那一等人；以西结则是领受上帝印记之人个记号。
Two Ending Periods
兩個末後時期
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.
头一趟围困延续十八个月，第二趟围困延续四年。两趟围困，到末后日子里，侪有伊拉“更加直接”个应验；并且两趟围困，侪直接连牢《启示录》九章十五节里所载三百九十一年并十五日个预言。
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.
《启示录》第九章第十节所讲个五个月个起头，包有一段历史，标明一段三十八年个时期；伊个终局是一场四年个围困，搭三十八个数字相联系，并且指明了伊斯兰个兴起。迭场四年个围困，㑚其对应个历史里也寻得着；迭段历史开始于（五个月）一百五十年结束、以及三百九十一年零十五日开始个辰光。伊开始于1449年7月27日，四年之后，伊斯兰对君士坦丁堡发动了一场五十五日个围困，并于1453年5月29日告终。
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.
當起首於1449年7月27號个辰光預言，到1844年8月11號煞脫个辰光，1840到1844年頭一位同第二位天使運動个四年，就同1333到1337年个四年圍困，也同1449到1453年个四年辰光，相對齊一。箇三個見證，攏總直接屬於同一條預言个線路，表明一个象徵个四年辰光：1840到1844年頭一位同第二位天使个運動，會在第三位天使運動个歷史當中重複出現。箇三個見證，預表十四萬四千人歷史當中个一場四年圍困。箇四年辰光，也藉着66年同70年耶路撒冷个圍困得着說明。
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.
主后66年西提乌斯发动个四年围困起头，随后主后70年提多结束伊，就对迭四年个时期形成了一个阿尔法个表号搭一个欧米伽个表号。同一段时期也表示作三年半，而伊又同教皇罗马践踏圣所个三个半预言年相符合。
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.
只是殿外向个院子，要撇脱，弗消量伊；因为已经交拨外邦人哉。伊拉要践踏圣城四十二个月。我要拨权柄拨我两个见证人，伊拉要穿麻衣讲预言一千二百六十日。启示录 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.
伊拉要倒勒刀口之下，也要拨掳到万国去；耶路撒冷要给外邦人践踏，直到外邦人个日期满足。路加福音 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.
务必要看明白：我正在把“包容计数”同“排除计数”两样法度，一并用到由 Cestius 个 alpha 记号所表明个时期，直到 Titus 个 omega 记号。格就指出：同一段历史里头，表明了两种时间个应用。前头阿拉已经讲过格个圣经原则，阿是在阿拉考察（好多篇文章之前）耶稣到 Caesarea-Philippi (Panium) 去个访问，同伊上变化山个行程之间个时段辰光个辰光辰光个辰光。两位圣经作者记载六日，一位记载八日。
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
过了六日，耶稣带着彼得、雅各同雅各个兄弟约翰，暗暗里领伊拉上了一座高山。马太福音 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.
过了六日，耶稣带着彼得、雅各、约翰，私下领伊拉到高山浪向；伊勒形像当伊拉面前变了。马可福音 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.
讲过闲话以后，约莫过了八日，耶稣带了彼得、约翰同雅各，上山去祷告。路加福音 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.
耶路撒冷个毁灭，对末后辰光有一个“更直接”个应用；并且个毁灭，有两个见证来表明，就是巴比伦搭罗马。两个见证互相符合，弗过为仔把真理放大，提供仔各自不同而又要紧个预言特征。罗马个围困（66到70年）一共四年，也代表三年半。三年半，搭异教主义搭教皇主义所成就个践踏圣所搭军旅相连。教皇主义个践踏，持续仔三年半个预表年数，正如罗马围困所预表个字面三年半一样。
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.
介四年个围困，也搭着预言线里向个四年时期，有关；介条线指出伊斯兰教个高举，随后又有头一个、第二个，再到第三个天使运动个高举。Cestius 到 Titus，交会于教皇罗马个轮子，也交会于伊斯兰个轮子。罗马个轮子并 Cestius 和 Titus 个三年半，也交会于教皇罗马象征性个三年半，由此表明异教罗马并教皇罗马介两个实体。伊斯兰个轮子，也由同一段历史相连，并且是照四年来理解；不过，正像罗马个轮子于该段历史当中一样，伊斯兰也关联着一个受伊斯兰之轮所辖个第二势力——就是复临运动。三年半个时期，代表罗马于伊个两个阶段；四年个时期，代表伊斯兰并复临运动。异教罗马并教皇罗马，于预言上弗能分开；伊斯兰并复临运动，也同样弗能分开。
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.
迭就喺先知预表个要求之下，阿拉思量巴比伦个围困辰光，务必要看见：十八个月个围困图像里向，应当有两种辰光个理解。罗马所带来个围困里向有两种辰光个表明，从先知预表上讲，也就要求尼布甲尼撒所带来个围困里向，同样有两种辰光个表明。尼布甲尼撒个十八个月围困，也可以理解成功一又二分之一年个象征。十八个月就是一又二分之一年，而一又二分之一也可以表明为1.5年。尼布甲尼撒个围困，既是十八个月，也是1.5年。
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.
十八个月所指向个，是那要践踏耶路撒冷个权势；一又二分之一年所指向个，是伊斯兰。识别十八个月个先知性算轮，也识别巴比伦；另一只先知性算轮则识别伊斯兰。阿拉目前还弗曾摆出说明，讲清爽阿拉是阿拉啥体样把一又二分之一年应用到伊斯兰身浪去个；不过应当注意，在罗马所带来个毁灭当中，有两种时间个计算：一种是同罗马个先知性算轮相连个（弗论异教个还是教皇制个），另一种是同伊斯兰个先知性算轮相连个。这些特征，在耶路撒冷阿尔法同欧米伽两次毁灭当中，统统寻得着。
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.
耶路撒冷喺西斯提烏同提多之下个四年圍困，表明一條預言線个終結；該條線起自一段三十八年个時期，而該時期以一場四年圍困告終，象徵伊斯蘭个高舉；而就喺同一條線之中，末了个四年時期，則表徵十四萬四千人之旌旗个高舉。
We will continue these things in the next article.
阿拉下篇文章里向还要继续讲这些事体。