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:

Nínú ìpínrọ̀ náà láti inú Testimonies, ìdìpọ̀ kàrùn-ún, tí a ti ń ronú lé lórí fún àwọn àpilẹ̀kọ mélòó kan báyìí; a jẹ́ kí a mọ ìran tẹ́ńpìlì tí a fi fún Ezekieli, Isaiah àti Johanu:

“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.”

“Àwọn ẹ̀kọ́ wọ̀nyí jẹ́ fún àǹfààní wa. A nílò láti fi ìgbàgbọ́ wa lé Ọlọ́run lórí, nítorí pé àkókò kan wà níwájú wa gan-an tí yóò dán ọkàn ènìyàn wò. Kristi, lórí Òkè Olifi, tún àwọn ìdájọ́ ẹ̀rù tí yóò ṣáájú ìgbàbọ̀ kejì Rẹ̀ sọ pé: ‘Ẹ̀yin yóò gbọ́ nípa ogun àti ọ̀rọ̀ ogun.’ ‘Orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba: ebi yóò sì wà, àti àjàkálẹ̀-àrùn, àti ìṣẹ̀lẹ̀ ilẹ̀-rírì, ní ọ̀pọ̀ ibi. Gbogbo nǹkan wọ̀nyí ni ìbẹ̀rẹ̀ ìrora.’ Bí àwọn àsọtẹ́lẹ̀ wọ̀nyí tilẹ̀ rí ìmúṣẹ kan ní apá kan nígbà ìparun Jerusalẹmu, wọ́n ní ìtúmọ̀ ìṣàkóso tó taara jùlọ sí àwọn ọjọ́ ìkẹyìn.”

The Ninth of Av

Ọjọ́ Kẹsàn-án oṣù 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, èyí tí ìtumọ̀ rẹ̀ ní èdè Heberu jẹ́ “Ọjọ́ Kẹsàn-án oṣù Av,” ni ọjọ́ àwọn Júù tí wọ́n fi ń ṣe ìrántí ìparun Tẹ́ńpìlì Kìn-ín-ní nípasẹ̀ àwọn ará Bábílónì ní ọdún 586 ṣáájú Sànmánì Kristi àti Tẹ́ńpìlì Kejì nípasẹ̀ Títù ní ọdún 70. Ìparun méjèèjì ṣẹlẹ̀ ní ọjọ́ kan náà nínú kàlẹ́ńdà—ọjọ́ kẹsàn-án oṣù Av nínú kàlẹ́ńdà Heberu (èyí tí ó sábà máa ń bọ́ sí oṣù Keje tàbí Oṣù Kẹjọ nínú kàlẹ́ńdà Gregorian). Nígbà tí Sister White bá so ìparun Jerusalẹmu pọ̀ mọ́ “àkókò tí yóò dán ọkàn àwọn ènìyàn wò” ní àwọn ọjọ́ ìkẹyìn, ó ń tọ́ka sí ìparun méjì tí àwọn méjèèjì ń ṣàfihàn òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

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.

Ẹsẹ̀ kẹrìndínlógún nínú Dáníẹ́lì orí kọkànlá dúró fún òfin Ọjọ́ Àìkú náà, ó sì bá ẹsẹ̀ kọ́kànlélógójì mu. Nínú Ìsíkíẹ́lì, ìparun Jerúsálẹ́mù ni a lò láti ṣàfihàn ìyapa àwọn wúńdíá ọlọ́gbọ́n àti àwọn aṣiwèrè ní àkókò òfin Ọjọ́ Àìkú. Ìsíkíẹ́lì jẹ́ ẹlẹ́wọ̀n ní Bábílónì nígbà tí a gbé e lọ sí Jerúsálẹ́mù ní ọ̀nà ìyanu kí ó lè wo ìyapa náà gan-an nínú orí kẹjọ títí dé kọkànlá.

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.

Ó sì ṣẹ ní ọdún kẹfà, ní oṣù kẹfà, ní ọjọ́ karùn-ún oṣù náà, bí mo ti jókòó nínú ilé mi, tí àwọn àgbààgbà Juda sì jókòó níwájú mi, pé ọwọ́ Olúwa Ọlọ́run bà lé mi níbẹ̀. Nígbà náà ni mo wò ó, sì kíyèsí i pé, wò ó, ìrísí kan wà bí ìfarahàn iná: láti ìfarahàn ẹgbẹ̀ rẹ̀ lọ sí ìsàlẹ̀, iná; àti láti ẹgbẹ̀ rẹ̀ lọ sí òkè, bí ìfarahàn ìmọ́lẹ̀, bí àwọ̀ amba. Ó sì na ìrísí ọwọ́ kan jáde, ó sì fi gba mi ní ọ̀kan lára irun orí mi; ẹ̀mí sì gbé mi sókè láàárín ilẹ̀ ayé àti ọ̀run, ó sì mú mi wá sí Jerusalẹmu nínú àwọn ìran Ọlọ́run, sí ẹnu ọ̀nà ẹnu-bodè inú tí ó dojú kọ àríwá; níbi tí ìjókòó ère owú wà, èyí tí ń mú u bínú sí owú. Hesekieli 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.

Àwọn orí mẹ́rin, láti mẹ́jọ títí dé mọ́kànlá, jẹ́ àpèjúwe ìyàtọ̀ náà, àti pé Sister White, nígbà tí ó ń ṣàlàyé Ezekiel 9, kò dá ìdánimọ̀ rẹ̀ sí pé ìdìdì kan náà ni ti Ìfihàn orí keje nìkan, ṣùgbọ́n ó tún fi hàn pé Jerusalẹmu dúró fún ìjọ Laodicea ti Seventh-day Adventist ní àwọn ọjọ́ ìkẹyìn.

“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.’

“Ẹgbẹ́ àwọn ẹni tí kò ní ìbànújẹ́ nítorí ìpadàsẹ́yìn ẹ̀mí tiwọn fúnra wọn, tí wọn kò sì ṣọ̀fọ̀ nítorí ẹ̀ṣẹ̀ àwọn ẹlòmíràn, ni a ó fi sílẹ̀ láìní èdìdì Ọlọ́run. Olúwa paṣẹ fún àwọn ìránṣẹ́ Rẹ̀, àwọn ọkùnrin tí ohun ìjà ìparun wà ní ọwọ́ wọn pé: ‘Ẹ máa tọ̀ ọ́ lẹ́yìn já gbogbo ìlú náà, kí ẹ sì lu: kí ojú yín má ṣe dá sílẹ̀, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: pa àgbàlagbà àti ọdọ́ run pátápátá, àwọn ọmọbìnrin, àti àwọn ọmọ kéékèèké, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe sún mọ́ ọkùnrin kankan tí àmì náà wà lára rẹ̀; kí ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ lọ́dọ̀ àwọn àgbà ọkùnrin tí wọ́n wà níwájú ilé náà.’”

“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.

“Níhìn-ín ni a ti rí i pé ìjọ—ibi mímọ́ Olúwa—ni ẹni àkọ́kọ́ tí ó kọ́kọ́ ní ìfarapa láti inú ìkọlù ìbínú Ọlọ́run. Àwọn àgbàlagbà, àwọn tí Ọlọ́run ti fún ní ìmọ́lẹ̀ ńlá tí wọ́n sì dúró gẹ́gẹ́ bí alábòójútó àwọn ire tẹ̀mí àwọn ènìyàn, wọ́n ti dá ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́. Wọ́n ti gba ipò náà pé kò yẹ kí a máa retí iṣẹ́ ìyanu àti ìfihàn agbára Ọlọ́run tí ó ṣe kedere gẹ́gẹ́ bí ní àwọn ọjọ́ ìṣáájú. Àwọn àkókò ti yí padà. Ọ̀rọ̀ wọ̀nyí ń mú àìgbọ́ wọn lágbára, wọ́n sì ń wí pé: Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni Kì yóò ṣe búburú. Ó kún fún àánú jù láti bẹ àwọn ènìyàn Rẹ̀ wò nínú ìdájọ́. Báyìí ni ‘Àlàáfíà àti ààbò’ ṣe di igbe láti ẹnu àwọn ènìyàn tí kì yóò tún gbé ohùn wọn sókè bí ìpè láti fi ìrékọjá àwọn ènìyàn Ọlọ́run hàn wọ́n, àti ẹ̀ṣẹ̀ wọn hàn ilé Jákọ́bù. Àwọn ajá adití wọ̀nyí tí kò fẹ́ gbó ni àwọn náà ni yóò ní ìrírí ẹ̀san gbígbéyà tó tọ́ láti ọwọ́ Ọlọ́run tí a ti mú bínú. Àwọn ọkùnrin, àwọn ọmọbìnrin, àti àwọn ọmọ kéékèèké, gbogbo wọn ni yóò ṣègbé papọ̀.

“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.

“Gbogbo ohun ìríra tí àwọn olóòótọ́ ń kẹ́dùn, tí wọ́n sì ń ké nítorí wọn, ni gbogbo ohun tí ojú ènìyàn aláìpé lè mọ̀; ṣùgbọ́n ní ìjìnnà sí i, àwọn ẹ̀ṣẹ̀ tí ó burú jù lọ, àwọn tí wọ́n ru owú mímọ́ Ọlọ́run pípé àti mímọ́ sókè, ni a kò tíì fihàn. Olùṣàwárí ọkàn ńlá náà mọ gbogbo ẹ̀ṣẹ̀ tí a ń dá ní ìkọ̀kọ̀ láti ọwọ́ àwọn aṣelọpọ àìṣòdodo. Àwọn ènìyàn wọ̀nyí bẹ̀rẹ̀ sí í ní ìmọ̀lára ààbò nínú ẹ̀tàn wọn, nítorí ìfaradà Rẹ̀ pípẹ́, wọ́n sì ń wí pé, Olúwa kò rí i; lẹ́yìn náà wọ́n sì ń hùwà bí ẹni pé Ó ti kọ ayé sílẹ̀. Ṣùgbọ́n Òun yóò ṣí ẹ̀tan-ọba wọn payá, yóò sì ṣíwájú àwọn ẹlòmíràn àwọn ẹ̀ṣẹ̀ wọ̀nyí tí wọ́n ti ṣọ́ra gidigidi láti fi pamọ́.”

“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.

“Kò sí gíga ipò, ọlá, tàbí ọgbọ́n ayé kankan, kò sì sí ipò kankan nínú ọ́fíìsì mímọ́, tí yóò dá ènìyàn lọ́wọ́ kí wọ́n má bàa fi ìlànà rúbọ nígbà tí a bá fi wọ́n sílẹ̀ fún àwọn ọkàn ẹlẹ́tàn tiwọn. Àwọn tí a ti kà sí ẹni tí ó yẹ àti olódodo fi ara wọn hàn gẹ́gẹ́ bí aṣáájú nínú ìpẹ̀yìndàpadà àti àpẹẹrẹ nínú àìbikítà àti nínú lílo àánú Ọlọ́run ní ọ̀nà tí kò tọ́. Ọ̀nà búburú wọn, Òun kì yóò fara dà á mọ́, àti nínú ìbínú Rẹ̀ Ó ń bá wọn lò láìsí àánú.

“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.

“Pẹ̀lú àìfẹ́ ni Olúwa fi máa yọ ìwàláàyè Rẹ̀ kúrò lọ́dọ̀ àwọn tí a ti bù kún pẹ̀lú ìmọ́lẹ̀ ńlá, tí wọ́n sì ti ní ìrírí agbára ọ̀rọ̀ náà nígbà tí wọ́n ń ṣe ìránṣẹ́ fún àwọn ẹlòmíràn. Nígbà kan rí, wọ́n jẹ́ ìránṣẹ́ olóòótọ́ Rẹ̀, a sì ṣe ojú rere fún wọn pẹ̀lú ìwàláàyè àti ìtọ́sọ́nà Rẹ̀; ṣùgbọ́n wọ́n yà kúrò lọ́dọ̀ Rẹ̀, wọ́n sì darí àwọn ẹlòmíràn sínú ìṣìnà, nítorí náà ni a fi mú wọn wá sí abẹ́ àìyọ̀ Ọlọ́run.” 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.

Gbogbo ìwé Ẹ́sékíẹ́lì ni a gbé kalẹ̀ nínú àyíká ìparun Jerúsálẹ́mù. Nínú ẹ̀rí Ẹ́sékíẹ́lì, ìdótì Nebukadinésárì tí ó pé ọdún kan àti oṣù mẹ́fà ni a fi àmì pàtó hàn, ṣùgbọ́n “ìlò tí ó túbọ̀ taara jùlọ” ti ìkìlọ̀ Jésù nínú Mátíù ogún-lé-mẹ́rin wà ní àwọn ọjọ́ ìkẹyìn. Nínú Ẹ́sékíẹ́lì, ìlà òtítọ́ náà ni a rí nínú orí ogún-lé-mẹ́rin.

January 15, 588 BC

Ọjọ́ kẹẹ́ẹ̀ẹ́dógún, oṣù Kíní, ọdún 588 Ṣáájú Kristi

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.

Lẹ́ẹ̀kansi ní ọdún kẹ́sàn-án, ní oṣù kẹwàá, ní ọjọ́ kẹwàá oṣù náà, ọ̀rọ̀ Olúwa tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kọ orúkọ ọjọ́ náà sílẹ̀ fún ara rẹ, àní ọjọ́ yìí gan-an: ọba Bábílónì ti gbé ara rẹ̀ kalẹ̀ sí Jerusalẹmu ní ọjọ́ yìí gan-an. Ìsíkíẹ́lì 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.

Ní ọjọ́ yìí, èyí tí a ti fi ìdí rẹ̀ múlẹ̀ pẹ̀lú lórí àwọn ẹlẹ́rìí Bíbélì mìíràn, ìdótì oṣù mẹ́rìndínlógún bẹ̀rẹ̀. Ọ̀rọ̀ Olúwa tí ó tọ̀ Ẹsẹkiẹli wá ní ọjọ́ náà ní àkàwé ìlú ẹlẹ́jẹ̀ tí a fi ìkòkò tí ń hó hàn, lẹ́yìn náà sì ni iná ńlá kan tẹ̀ lé e. Ó ṣe kedere pé àkàwé náà ń ṣojú ìdájọ́ lórí Jerúsálẹmu, a sì tún tẹ̀ lé e nínú orí kan náà pẹ̀lú pé a fi aya Ẹsẹkiẹli sí ìsinmi nípa ìfàlàálà gẹ́gẹ́ bí àmì pé ìdótì tí yóò pa ibi mímọ́ run ní ìkẹyìn ti bẹ̀rẹ̀.

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.

Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kíyèsi i, èmi yóò fi ìgbákan lù ọ, èmi yóò sì gba ìfẹ́ ojú rẹ kúrò lọ́dọ̀ rẹ: ṣùgbọ́n ìwọ kì yóò ṣọ̀fọ̀, bẹ́ẹ̀ ni ìwọ kì yóò sọkún, omi ojú rẹ kì yóò sì ṣàn. Dákun ẹkún; má ṣe ṣe ọ̀fọ̀ fún òkú; de ìbòrí orí rẹ mọ́ ara rẹ, sì wọ bàtà rẹ sí ẹsẹ̀ rẹ, má sì ṣe bo ètè rẹ, bẹ́ẹ̀ ni má ṣe jẹ búrẹ́dì àwọn ènìyàn. Ní bẹ́ẹ̀ ni mo sọ fún àwọn ènìyàn ní òwúrọ̀: ní alẹ́ aya mi sì kú; mo sì ṣe ní òwúrọ̀ gẹ́gẹ́ bí a ti pa láṣẹ fún mi. Esekiẹli 24:15–18.

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

Nígbà náà ni àwọn ènìyàn tí ó yí Ezekieli ká bi í ní ìtumọ̀ òwe náà àti ikú aya rẹ̀.

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.

Àwọn ènìyàn sì wí fún mi pé, Ṣé ìwọ kì yóò sọ fún wa ohun tí nǹkan wọ̀nyí túmọ̀ sí fún wa, tí ìwọ fi ń ṣe bẹ́ẹ̀? Nígbà náà ni mo dá wọn lóhùn pé, Ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, Sọ fún ilé Ísírẹ́lì pé, Báyìí ni Olúwa Ọlọ́run wí; Kíyèsí i, èmi yóò sọ ibi mímọ́ mi di aláìmọ́, ọlá agbára yín, ìfẹ́ ojú yín, àti ohun tí ọkàn yín ṣàánú; àwọn ọmọkùnrin yín àti àwọn ọmọbìnrin yín tí ẹ ti fi sílẹ̀ yóò ṣubú nípa idà. Éṣékíẹ́lì 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.

Ní inú àyọkà náà, a fi aya Ìṣẹ́kíẹ́lì àti ibi mímọ́ náà hàn papọ̀ gẹ́gẹ́ bí “ìfẹ́ ojú rẹ.” Àwọn akọ̀tàn Bíbélì sọ pé ìdótì náà pẹ́ fún oṣù mẹ́ẹ̀ẹ́dógún, nígbà tí àwọn ìdótì Cestius àti Taitu pẹ́ fún ọdún mẹ́rin láti ọdún 66 títí dé ọdún 70. Ìṣírò tó sún mọ́ tòsí nípa àkókò láti ìdótì àkọ́kọ́ ti Cestius títí dé ìparun náà jẹ́ ọdún mẹ́ta àtààbọ̀, ṣùgbọ́n nígbà tí a bá ń lò “ìṣírò pẹ̀lú àkópọ̀,” èyí tí ó jẹ́ ọ̀nà ìṣírò tí a máa ń lò jù lọ nínú Bíbélì, ó di ọdún mẹ́rin. Mímọ̀ pé àwọn ìṣírò méjèèjì jẹ́ òtítọ́ ń jẹ́ kí a lè rí ọdún mẹ́ta àtààbọ̀ láti Cestius dé Taitu, àti pẹ̀lú ọdún mẹ́rin.

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.

A ní ẹlẹ́rìí méjì nípa òfin Ọjọ́-ìsinmi nínú ìparun Jérúsálẹ́mù méjèèjì, a sì gbọ́dọ̀ fi àwọn àlàyé ìtàn méjèèjì náà kàn sí òfin Ọjọ́-ìsinmi tí ó ń bọ̀ láìpẹ́ yìí—níbi tí a óo ti tu Laodikea jáde kúrò nínú ẹnu Olúwa. Ìbẹ̀rẹ̀ ìdótì Nebukadnessari ni a fi ikú aya Ezekieli ṣàmì sí. Nígbà ikú rẹ̀, a pàṣẹ fún Ezekieli pé kí ó má ṣe ṣọ̀fọ̀ ní gbangba, nítorí pé òun ni ààmì àwọn Júù tí a ń kó lọ sí ìgbèkùn.

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.

Ìbẹ̀rẹ̀ àkókò ọdún mẹ́rin láti ọdún 66 sí 70 ni a fi àmì ìríra ìdahoro samisi, èyí tí ó jẹ́ àmì fún àwọn Kristianu ní Jerusalẹmu láti sá.

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.

Nítorí náà, nígbà tí ẹ̀yin bá rí ìríra ìdahoro náà, tí a ti sọ̀rọ̀ rẹ̀ láti ẹnu Daniẹli wòlíì, tí ó dúró ní ibi mímọ́, (ẹnikẹ́ni tí ó bá kà á, kí ó yé e:) nígbà náà, jẹ́ kí àwọn tí ó wà ní Judea sá lọ sí àwọn òkè ńlá. Matteu 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:

Àwọn ìdótì méjì tí wọ́n bá ara wọn mu ní kedere, àti pé ìdótì méjèèjì ní “àmì” kan ní ìbẹ̀rẹ̀ ìdótì náà. Nígbà tí Hesekieli ṣàlàyé ohun tí ikú aya rẹ̀ túmọ̀ sí àti àìsí ọ̀fọ̀ ní apá tirẹ̀, ó ṣàlàyé, lẹ́yìn náà sì kọ ọ́ sílẹ̀ pé:

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.

Nítorí náà, Hesekieli jẹ́ àmì fún yín: gẹ́gẹ́ bí gbogbo ohun tí ó ti ṣe ni ẹ̀yin yóò ṣe; àti nígbà tí èyí bá ṣẹlẹ̀, ẹ̀yin yóò mọ̀ pé Èmi ni Olúwa Ọlọ́run. Hesekieli 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.

Àmì ikú aya Ìsíkíẹ́lì jẹ́ ìfihàn ìdánimọ̀ ìparun tí ó ti fẹ́rẹ̀ dé ti Jerúsálẹ́mù àti tẹ́ńpìlì náà, pẹ̀lú ìgbèkùn tí yóò tẹ̀ lé e ní Bábílónì. Àmì ohun ìríra ìdahoro, tí Dáníẹ́lì sọ nípa rẹ̀, jẹ́ ìkìlọ̀ láti sá kúrò nínú ìparun náà, ṣùgbọ́n ìdótì méjèèjì ní àmì kan ní ìbẹ̀rẹ̀.

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.

Yóò wà ní ìdótì àsọtẹ́lẹ̀ kan ṣáájú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ yìí, ikú aya Ẹsẹkiẹli sì ni ààmì pé a ti kọjá Ìjọ Adventist Ọjọ́ Keje ti Laodicea ní pátápátá; nígbà tí Ẹsẹkiẹli jẹ́ ààmì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin, ó sì jẹ́ ààmì àsíá tí a gbé sókè ní ìbẹ̀rẹ̀ ìdótì náà. Ẹsẹkiẹli ni àsíá àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin ní ìbẹ̀rẹ̀ ìdótì Babiloni, àmi ìríra ìdahoro náà ní ìbẹ̀rẹ̀ sì ni “àmi” Romu. Àmi kan ń sọ̀rọ̀ nípa ìkìlọ̀ inú, èkejì sì ń sọ̀rọ̀ nípa ìkìlọ̀ òde. Dájúdájú, ìkìlọ̀ kan wà fún àwọn Kristẹni ní ọdún 66, ṣùgbọ́n àmi ìkìlọ̀ náà ni Romu. Àmi náà nínú ìparun Babiloni ni aya Ẹsẹkiẹli. Romu ni ẹgbẹ́ àwọn tí ń gba àmì ẹranko náà, Ẹsẹkiẹli sì ni ààmì àwọn tí ń gba èdìdì Ọlọ́run.

Two Ending Periods

Àkókò Ìparí Méjì

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.

Ìdótì àkọ́kọ́ pé oṣù mẹ́jọlá, ìdótì kejì sì pé ọdún mẹ́rin. Àwọn ìdótì méjèèjì rí ìmúṣẹ wọn tí ó “tó ní ìtọ́ka taara jùlọ” ní àwọn ọjọ́ ìkẹ́yìn, àwọn ìdótì méjèèjì náà sì ní ìsopọ̀ taara pẹ̀lú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún mẹ́ta [sic?] Wait.

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.

Ìbẹ̀rẹ̀ oṣù márùn-ún náà ti Ìṣípayá mẹ́sàn-án, ẹsẹ̀ mẹ́wàá, ní ìtàn kan tí ó ṣe ààmì àkókò ọdún mẹ́tàdínlógójì tí ó parí ní ìdótì ọdún mẹ́rin, èyí tí ó ní ìbáṣepọ̀ pẹ̀lú nọ́ńbà mẹ́tàdínlógójì, tí ó sì fi ìdìde Islam hàn. Ìdótì ọdún mẹ́rin náà rí ẹlẹgbẹ́ rẹ̀ nínú ìtàn tí ó bẹ̀rẹ̀ nígbà tí ọdún ọgọ́rùn-ún-dín-lọ́gọ́fà (oṣù márùn-ún) parí, tí ọdún ọ̀ọ́dúnrún mẹ́ta àti mọ́kàn-dín-lọ́gbọ̀n pẹ̀lú ọjọ́ mẹ́ẹ̀ẹ́dógún sì bẹ̀rẹ̀. Ó bẹ̀rẹ̀ ní July 27, 1449, àti ọdún mẹ́rin lẹ́yìn náà, Islam mú ìdótì ọjọ́ márùn-ún-dín-lọ́gọ́ta wá sí Constantinople, èyí tí ó parí ní 29 May 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.

Nígbà tí àsọtẹ́lẹ̀ àkókò tí ó bẹ̀rẹ̀ ní July 27, 1449 parí ní August 11, 1844, ọdún mẹ́rin ìṣípayá ìrìnàjò áńgẹ́lì àkọ́kọ́ àti èkejì láti 1840 títí dé 1844 bá ọdún mẹ́rin ìdótì Jerusalem mu láti 1333 títí dé 1337, pẹ̀lú àkókò ọdún mẹ́rin láti 1449 títí dé 1453. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí, tí gbogbo wọn jẹ́ apá tààrà ti ìlà àsọtẹ́lẹ̀ kan náà, ń ṣojú fún àkókò àmi ọdún mẹ́rin nígbà tí ìṣípayá áńgẹ́lì àkọ́kọ́ àti èkejì láti 1840 títí dé 1844 tún farahàn nínú ìtàn ìṣípayá áńgẹ́lì kẹta. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí jẹ́ àpẹẹrẹ ìdótì ọdún mẹ́rin nínú ìtàn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin. Àkókò ọdún mẹ́rin náà ni a tún fi hàn nípasẹ̀ àwọn ìdótì Jerusalem ní 66 àti 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.

Ìbẹ̀rẹ̀ ìsàkọlù ọdún mẹ́rin náà nípasẹ̀ Cestius ní ọdún 66, lẹ́yìn náà ìparí rẹ̀ nípasẹ̀ Titus ní ọdún 70, ń mú ààmì alpha kan àti ààmì omega kan wá fún àkókò ọdún mẹ́rin kan. Àkókò kan náà ni a tún ṣàfihàn gẹ́gẹ́ bí ọdún mẹ́ta àtààbọ̀, èyí tí ó sì bá ọdún àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀ tí Romu pápá tẹ ibi mímọ́lẹ̀ mọ́lẹ̀ mu.

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.

Ṣùgbọ́n agbàlá tí ó wà lóde tẹ́ńpìlì náà, fi í sílẹ̀, má sì ṣe wọn ún; nítorí a ti fi í fún àwọn Kèfèrí: wọ́n yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Èmi yóò sì fún àwọn ẹlẹ́rìí mi méjì ní agbára, wọ́n yóò sì sọtẹ́lẹ̀ fún ọjọ́ ẹgbẹ̀rún kan ó lé igba [200] lọ́nà ọgọ́ta, wọ́n wọ aṣọ ọ̀fọ̀. Ìfihàn 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.

Wọn yóò sì ṣubú nípa ojú idà, a ó sì mú wọn lọ ní ìgbèkùn sí gbogbo orílẹ̀-èdè: Jerúsálẹ́mù yóò sì jẹ́ kí àwọn aláìkọlà tẹ̀ mọ́lẹ̀, títí àkókò àwọn aláìkọlà yóò fi pé. Luku 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.

Ó ṣe pàtàkì gidigidi láti ṣàkíyèsí pé mo ń lo ìṣírò “pẹ̀lú ọjọ́ ìbẹ̀rẹ̀” àti “láìka ọjọ́ ìbẹ̀rẹ̀ sí” sí àkókò tí ààmì alpha ti Cestius dúró fún títí dé ààmì omega ti Titus. Èyí fi hàn pé lílò àkókò méjì ni a ṣàfihàn nínú ìtàn kan ṣoṣo. A ti bá ìlànà Bíbélì yìí lò tẹ́lẹ̀ nígbà tí a ṣe àfiyèsí (ní ọ̀pọ̀ àpilẹ̀kọ sẹ́yìn) àkókò tó wà láàárín ìbẹ̀wò Jésù sí Kesarea-Filippi (Panium) àti ìrìnàjò Rẹ̀ sí Òkè Ìyípadà. Àwọn akọ̀wé Bíbélì méjì kọ ọjọ́ mẹ́fà, ọ̀kan sì kọ ọjọ́ mẹ́jọ.

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

Lẹ́yìn ọjọ́ mẹ́fà, Jésù sì mú Peteru, Jémsì, àti Jòhánù arákùnrin rẹ̀, ó sì mú wọn gòkè lọ sí orí òkè gíga kan ní àdádó. Mátíù 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.

Lẹ́yìn ọjọ́ mẹ́fà, Jésù sì mú Pétérù, àti Jémù, àti Jòhánù lọ pẹ̀lú rẹ̀, ó sì mú wọn gòkè lọ sí orí òkè gíga kan ní ìyàtọ̀ nípa ara wọn: a sì yí ìrísí rẹ̀ padà níwájú wọn. Marku 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.

Ó sì ṣẹlẹ̀ ní ìwọ̀n ọjọ́ mẹ́jọ lẹ́yìn àwọn ọ̀rọ̀ wọ̀nyí, ó mú Peteru àti Johanu àti Jakọbu, ó sì gòkè lọ sí orí òkè kan láti gbàdúrà. Luke 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.

Ìparun Jerusalẹmu ní ìlò “tó taara síi” fún àwọn ọjọ́ ìkẹyìn, àti pé ìparun yẹn jẹ́ ẹlẹ́rìí méjì tí Babiloni àti Róòmù ṣojú fún. Àwọn ẹlẹ́rìí méjì náà bá ara wọn mu, ṣùgbọ́n wọ́n ń pèsè àwọn àbùdá àsọtẹ́lẹ̀ tí ó yàtọ̀ síra tí ó sì ṣe pàtàkì, kí òtítọ́ lè túbọ̀ hàn ní kíkún. Ìdótì Róòmù (66 sí 70) jẹ́ ọdún mẹ́rin tí ó tún ṣàpẹẹrẹ ọdún mẹ́ta àtààbọ̀. Ọdún mẹ́ta àtààbọ̀ náà so mọ́ ìtẹ̀mọ́lẹ̀ ibi mímọ́ àti ogun-ogun tí a ṣe nípasẹ̀ ẹ̀sìn keferi àti ẹ̀sìn póòpù. Ìtẹ̀mọ́lẹ̀ nípasẹ̀ ẹ̀sìn póòpù jẹ́ fún ọdún ààmì mẹ́ta àtààbọ̀, gẹ́gẹ́ bí a ti ṣàkàwé rẹ̀ nípasẹ̀ ọdún mẹ́ta àtààbọ̀ gidi nínú ìdótì Róòmù.

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.

Ìdótì ọdún mẹ́rin yẹn pẹ̀lú ń so ara rẹ̀ mọ́ àwọn àkókò ọdún mẹ́rin tí ó ní í ṣe pẹ̀lú ìlà àsọtẹ́lẹ̀ tí ń fi ìgbéga Ísílamù hàn, àti lẹ́yìn náà ìgbéga ìṣísẹ̀ àwọn áńgẹ́lì kìíní àti kejì, lẹ́yìn náà ti ẹ̀kẹta. Láti ọwọ́ Cestius sí Titus ń pàdé pẹ̀lú àgbá kẹ̀kẹ́ Róòmù Pápà, ó sì tún pàdé pẹ̀lú àgbá kẹ̀kẹ́ Ísílamù. Àgbá kẹ̀kẹ́ Róòmù àti ọdún àpẹẹrẹ mẹ́ta àtààbọ̀ ti Cestius àti Titus ń pàdé pẹ̀lú ọdún àpẹẹrẹ mẹ́ta àtààbọ̀ ti Róòmù Pápà, báyìí ni ó ṣe ń fi àwọn ẹ̀ka méjèèjì ti Róòmù keferi àti Róòmù Pápà hàn. Àgbá kẹ̀kẹ́ Ísílamù ni a so pọ̀ mọ́ ọn nípasẹ̀ ìtàn kan náà gẹ́gẹ́ bí a ti lóye rẹ̀ gẹ́gẹ́ bí ọdún mẹ́rin, ṣùgbọ́n gẹ́gẹ́ bí ó ti rí pẹ̀lú àgbá kẹ̀kẹ́ Róòmù nínú ìtàn náà, Ísílamù ni a tún so mọ́ agbára kejì kan tí ó wà lábẹ́ àgbá kẹ̀kẹ́ Ísílamù—èyí náà ni Adventism. Àkókò ọdún mẹ́ta àtààbọ̀ dúró fún Róòmù ní ìpele rẹ̀ méjèèjì, àti àkókò ọdún mẹ́rin dúró fún Ísílamù àti Adventism. A kò lè ya Róòmù keferi àti Róòmù Pápà kúrò lọ́dọ̀ ara wọn ní ti àsọtẹ́lẹ̀, bẹ́ẹ̀ ni a kò sì lè ya Ísílamù àti Adventism kúrò lọ́dọ̀ ara wọn.

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.

Èyí ń béèrè ní ti wòlíì pé, nígbà tí a bá ń ronú lórí ìdótì Bábílónì, kí a rí ìtumọ̀ àkókò méjì nínú àpèjúwe ìdótì oṣù mẹ́rìnlá náà. Àwọn aṣojú àkókò méjì nínú ìdótì tí Róòmù mú wá, ń béèrè ní ti wòlíì pé kí a tún rí àwọn aṣojú àkókò méjì nínú ìdótì tí Nebukadinésárì mú wá. Ìdótì oṣù mẹ́rìnlá tí Nebukadinésárì ṣe pẹ̀lú ni a lè lóye gẹ́gẹ́ bí àmì ọdún kan àti ààbọ̀. Oṣù mẹ́rìnlá jẹ́ ọdún kan àti ààbọ̀, a sì lè sọ ọdún kan àti ààbọ̀ náà gẹ́gẹ́ bí ọdún 1.5. Ìdótì Nebukadinésárì jẹ́ oṣù mẹ́rìnlá pẹ̀lú àti ọdún 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.

Oṣù mẹ́ẹ̀ẹ́dógún náà tọ́ka sí agbára tí yóò tẹ Jerusalẹmu mọ́lẹ̀, àti ọdún 1.5 náà tọ́ka sí Ìsílámù. Kẹ̀kẹ́ ìṣírò àsọtẹ́lẹ̀ tí ń dá oṣù mẹ́ẹ̀ẹ́dógún mọ̀ ń dá Bábílónì mọ̀, àti kẹ̀kẹ́ ìṣírò àsọtẹ́lẹ̀ kejì náà ń dá Ìsílámù mọ̀. A kò tíì gbé ìtúmọ̀ kalẹ̀ nípa bí a ṣe dé sí ìlò ọdún 1.5 ní ìbáṣepọ̀ pẹ̀lú Ìsílámù, ṣùgbọ́n ó yẹ kí a ṣàkíyèsí pé àwọn ìṣírò àkókò méjèèjì nínú ìparun tí Róòmù mú wá ní ìsopọ̀ pẹ̀lú kẹ̀kẹ́ àsọtẹ́lẹ̀ ti Róòmù, (ti kèfèrí àti ti pòòpù), àti ìṣírò kejì ní ìsopọ̀ pẹ̀lú kẹ̀kẹ́ àsọtẹ́lẹ̀ ti Ìsílámù. A rí àwọn àbùdá wọ̀nyí nínú ìparun alfa àti òmégà ti Jerusalẹmu.

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.

Ìdótì ọdún mẹ́rin ti Jérúsálẹ́mù pẹ̀lú Cestius àti Titus dúró gẹ́gẹ́ bí ìparí ìlà àsọtẹ́lẹ̀ kan tí ó bẹ̀rẹ̀ pẹ̀lú àkókò ọdún mẹ́tàlélọ́gbọ̀n kan tí ó parí pẹ̀lú ìdótì ọdún mẹ́rin tí ń ṣàpẹẹrẹ gbígbé Islam sókè, àti àkókò ìkẹyìn ọdún mẹ́rin nínú ìlà kan náà gan-an dúró gẹ́gẹ́ bí gbígbé àsíá àwọn ẹgbẹ̀rún méjìlélógójì àti ọ̀kẹ́ mẹ́rìnlélógójì sókè.

We will continue these things in the next article.

A ó máa tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.