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:
喺我哋近幾篇文章一直所考察嘅《Testimonies》第五卷呢段經文當中；我哋得知，以西結、以賽亞同約翰都曾蒙賜聖殿嘅異象：
“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.”
「呢啲教訓係為咗我哋嘅益處。我哋必須將我哋嘅信心堅定倚靠上帝，因為喺我哋面前，正有一段時期要試驗人嘅心靈。基督喺橄欖山上，述說咗喺祂第二次降臨之前所要臨到嘅可畏審判：『你哋也要聽見打仗同打仗嘅風聲。』『民要攻打民，國要攻打國；多處必有饑荒、瘟疫、地震。這都是災難的起頭。』呢啲預言雖然喺耶路撒冷被毀嘅時候曾有部分應驗，卻更直接係指向末後嘅日子。」
The Ninth of Av
阿夫月初九日
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.
Tisha B’Av，喺希伯來文嘅意思係「阿布月初九」，乃係猶太人記念兩次聖殿被毀之日：其一係主前586年巴比倫人毀滅第一聖殿；其二係提多於主後70年毀滅第二聖殿。呢兩次毀滅都發生喺同一個曆日——希伯來曆阿布月初九（按公曆通常係七月或八月）。當懷愛倫姊妹將耶路撒冷嘅毀滅對應到末後日子「那試煉人心嘅時候」之時，佢所指明嘅，乃係兩次毀滅；而呢兩次毀滅都同樣說明咗嗰條即將來臨嘅星期日法案。
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.
但以理書第十一章第十六節所代表嘅，就係嗰條星期日法，並且同第四十一節相呼應。喺以西結書入面，耶路撒冷嘅毀滅被用作說明喺星期日法之時、聰明童女同愚拙童女之間嘅分別。以西結被擄喺巴比倫嘅時候，曾經奇妙地被帶到耶路撒冷，喺第八章至第十一章親眼觀看嗰一場分別。
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.
到咗第六年、第六月、初五日，我坐喺自己屋裏，猶大嘅眾長老坐喺我面前；主耶和華嘅手就喺嗰度臨到我。我觀看，見有一個形狀，樣貌彷彿火嘅樣式：由佢腰以下，有火；由佢腰以上，有光輝嘅樣貌，彷彿光耀嘅精金。佢伸出一隻手嘅形狀，捉住我頭上一綹頭髮；靈就將我提起，喺地同天之間，把我喺神嘅異象中帶到耶路撒冷，去到朝北嘅內門門口；喺嗰度有惹動忌邪之像嘅座位，就係嗰使主起忌邪嘅像。以西結書 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.
第八至十一章呢四章，乃係對分離嘅描述；而懷愛倫姊妹喺評註以西結書第九章嘅時候，唔單止指出嗰度所講嘅印記，同啟示錄第七章所講嘅印記乃係同一回事，並且亦表明，耶路撒冷乃係代表末後日子老底嘉嘅基督復臨安息日會教會。
“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.’
嗰等對自己屬靈嘅衰退唔覺憂傷，又唔為別人嘅罪惡哀慟嘅人，必不得上帝嘅印記。主差遣佢嘅使者，即係手執殺戮兵器嘅人，話：「你哋要跟住佢喺城中經過，施行擊殺；你哋嘅眼唔好顧惜，亦唔好憐憫：要將老幼、處女、嬰孩同婦女，盡都殺滅；但凡身上有記號嘅人，你哋唔可挨近；並要從我嘅聖所起首。」於是，佢哋就從殿前嘅長老開始。
“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.
「喺呢度我哋睇見，教會——主嘅聖所——首先感受到上帝忿怒嘅擊打。嗰啲古時嘅長老，就係上帝曾經賜畀佢哋大光，並且曾經站喺守護百姓屬靈利益地位上嘅人，竟然背棄咗佢哋所受嘅託付。佢哋取咗一個立場，話我哋唔需要好似從前嘅日子咁，期待神蹟同上帝權能顯著嘅彰顯。時代已經改變咗。呢啲說話堅固咗佢哋嘅不信，於是佢哋話：主必不降福，也不降禍。佢太有憐憫，唔會以審判臨到佢嘅子民。於是，「平安穩妥」就成為咗嗰啲人嘅呼聲；佢哋永遠唔會再好似號筒咁揚起聲音，去指明上帝子民嘅過犯，同雅各家嘅罪惡。呢啲唔肯吠叫嘅啞狗，就係嗰啲要感受被觸怒之上帝公義報應嘅人。男人、少女同小孩子，都一同滅亡。」
“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.
「嗰啲忠心嘅人所為之歎息哀哭嘅可憎之事，只不過係有限嘅眼目所能辨認到嘅一切；然而，最嚴重嘅罪，就係嗰啲惹動純潔聖潔之上帝忌邪嘅罪，卻係未曾顯露出嚟。嗰位鑒察人心嘅大主，知道一切作孽之人暗中所犯嘅罪。呢等人因自己嘅詭詐，漸漸覺得安穩，又因祂恆久忍耐，就話主看不見，於是行事好似祂已經離棄咗呢地一樣。但祂必察出佢哋嘅虛偽，並且要喺眾人面前揭開嗰啲佢哋一向小心掩藏嘅罪。」
“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.
「無論係地位、尊榮，抑或屬世嘅智慧，都冇任何優越可言；亦冇任何聖職上嘅職分，能夠保守人喺任憑自己詭詐之心嘅時候，不致犧牲原則。嗰啲一向被視為配得、正義嘅人，竟顯明自己係背道嘅首領，並且成為冷漠同濫用上帝恩慈嘅榜樣。佢唔再容忍佢哋邪惡嘅行徑；喺佢嘅震怒之中，佢待佢哋毫不留情。」
“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.
「主唔係甘心情願離開嗰啲曾經領受大光、又喺服事他人之時親身感受過聖道能力嘅人。佢哋從前原是祂忠心嘅僕人，蒙祂同在同引導所眷顧；但佢哋偏離咗祂，又引領別人陷入錯誤，所以就落喺神聖嘅不悅之下。」《證言》第5卷，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.
《以西結書》全書都係置於耶路撒冷被毀嘅背景之中。喺以西結嘅見證裏面，尼布甲尼撒歷時一年半嘅圍困被特別標明；但耶穌喺《馬太福音》二十四章所發出警告嘅「更直接應用」，乃係喺末後嘅日子。喺《以西結書》裏面，呢一條真理嘅脈絡見於第二十四章。
January 15, 588 BC
主前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.
又喺第九年、十月初十日，耶和華嘅話臨到我，話：「人子啊，你要記下呢一日嘅日子，就係呢同一日；巴比倫王正正喺呢同一日進攻耶路撒冷。」以西結書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.
喺呢一個日子——亦都由其他聖經見證所確立——一場為期十八個月嘅圍困開始咗。當日臨到以西結嘅耶和華之言，乃係關於嗰座流人血之城嘅比喻，以一口煮沸嘅鍋並隨後嘅大火加以描繪。呢個比喻清楚係指向對耶路撒冷所施行嘅審判；而喺同一章之後，又記載以西結嘅妻子因擊打而被安葬，作為一個表徵，說明嗰場最終要毀滅聖所嘅圍困已經開始。
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.
耶和華嘅話又臨到我，話：「人子啊，看哪，我要一擊奪去你眼中所喜愛嘅；你卻不可悲哀，不可哭泣，眼淚亦不可流下。只可默默歎息，不可為死人舉哀；要將裹頭巾束喺你頭上，鞋着喺腳上，不可遮掩嘴唇，亦不可食人所送嘅餅。」於是我朝早對百姓講說；到咗晚上，我妻子就死咗。第二朝早，我就照住所吩咐我嘅而行。以西結書 24:15–18。
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
於是，以西結周圍嘅民眾問佢呢個比喻同佢妻子之死係乜嘢意思。
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.
人民問我：你咁樣做，呢啲事對我哋有咩意思，你豈不告訴我哋嗎？我就回答佢哋：耶和華嘅話臨到我，話：你要對以色列家說，主耶和華如此說：看哪，我必褻瀆我嘅聖所，就是你哋力量所誇耀的、你哋眼目所戀慕的、你哋心裏所憐惜的；你哋所留下嘅兒子同女兒，都必倒在刀下。以西結書 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.
喺呢段經文入面，以西結嘅妻子同埋聖所都同樣被指稱為「你眼目所喜愛的」。聖經歷史學家指出，嗰次圍困歷時十八個月；然而，塞斯提烏同提多嘅圍困，則由六十六年直到七十年，歷時四年。若細算自塞斯提烏第一次圍困直到毀滅之時，乃是三年半；但若採用「包攝計算法」，即聖經中最常使用嘅計算法，便是四年。明白呢兩種計算都同樣有效，就使我哋得以睇見，從塞斯提烏到提多，既是三年半，亦是四年。
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.
我哋喺耶路撒冷兩次毀滅之中，有兩個關於星期日法令嘅見證；而兩段歷史之中嘅細節，都要應用喺嗰快將來到嘅星期日法令之上——喺嗰時，老底嘉要畀主從口中吐出去。尼布甲尼撒圍攻開始之時，乃以以西結妻子之死為記號。當佢妻子死咗之後，以西結奉命不可公開哀哭，因為佢乃係猶太人被擄去到囚 captivity 嘅預兆。
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.
由六十六年至七十年呢段四年時期嘅開端，乃係以「那行毀壞可憎的」之兆為記號；呢個記號，就係耶路撒冷嘅基督徒當逃走嘅徵兆。
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，你哋幾時見到先知但以理所講嗰行毀壞可憎之物，企喺聖地，（讀者須要會意：）嗰時，喺猶太地嘅人，就當逃到山上。馬太福音 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:
兩次彼此明顯對應嘅圍困，而兩次圍困喺開始之時都包含一個「兆頭」。當以西結解釋佢妻子之死同埋佢自己冇哀悼所代表嘅意思之時，佢解釋咗，然後記錄道：
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.
噉樣，以西結必作你哋嘅預兆；凡佢所行嘅，你哋都必照樣行。呢事臨到嘅時候，你哋就必知道我係主耶和華。以西結書 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.
以西結妻子之死呢個預兆，乃係表明耶路撒冷同聖殿將要迅速臨到嘅毀滅，以及其後被擄到巴比倫。由但以理所講論嗰使地荒涼嘅可憎之物嘅預兆，乃係警告人逃避嗰毀滅；但係，兩次圍困喺開始嘅時候都有一個預兆。
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.
喺嗰條快將臨到嘅星期日法之前，必先有一次先知性嘅圍困；而以西結妻子之死，乃係老底嘉第七日安息日會教會已經被完全越過嘅象徵。至於以西結，佢乃係十四萬四千人嘅象徵，亦係喺圍困開始之時被舉起之旗號嘅象徵。以西結係巴比倫受圍困開始之時，十四萬四千人嘅旗號；而起初那使地荒涼的可憎之物嘅記號，乃係羅馬嘅「記號」。一個記號係指向內部嘅警告，另一個則指向外部嘅警告。喺公元66年，對基督徒確然有一個警告，但嗰個警告嘅記號乃係羅馬。喺巴比倫毀滅之中嘅記號，乃係以西結嘅妻子。羅馬乃係領受獸印嗰一等人，而以西結則係領受上帝印記之人嘅記號。
Two Ending Periods
兩個終結時期
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.
第一次圍困歷時十八個月，第二次圍困歷時四年。呢兩次圍困都喺末後嘅日子搵到其「更直接」嘅應驗，而兩次圍困都同啟示錄九章十五節所載三百九十一年零十五日嘅預言有直接關聯。
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.
《啟示錄》第九章第十節所講嗰五個月嘅起頭，包含咗一段歷史，標誌住一個三十八年嘅時期，而呢段時期喺一場為期四年嘅圍困中達到頂點；呢場圍困同數目三十八有關，並且指出咗伊斯蘭嘅興起。呢場為期四年嘅圍困，喺另一段歷史中搵到其對應；嗰段歷史始於（五個月）一百五十年結束、而三百九十一年零十五日起首之時。佢開始於1449年7月27日，而四年之後，伊斯蘭向君士坦丁堡發動咗一場為期五十五日嘅圍困，並於1453年5月29日告終。
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.
當嗰個由1449年7月27日開始嘅時間預言喺1844年8月11日完結之時，1840年至1844年間第一位同第二位天使運動嘅四年，乃與1333年至1337年嘅四年圍困相對應，亦與1449年至1453年嘅四年時期相一致。呢三個見證，都係同一條預言線上直接構成嘅部分，代表一個象徵性嘅四年時期；喺呢段時期之中，1840年至1844年第一位同第二位天使嘅運動，喺第三位天使運動嘅歷史當中重演。呢三個見證，預表咗十四萬四千人歷史當中一場為期四年嘅圍困。呢個四年時期，亦藉住耶路撒冷喺66年同70年所遭受嘅圍困而得以說明。
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.
主後66年塞斯提烏斯展開四年圍困之始，以及其後主後70年提多完成其終局，為呢段四年時期構成一個阿拉法嘅象徵同一個俄梅加嘅象徵。呢同一段時期，亦被表述為三年半；而呢又正與教皇羅馬踐踏聖所嗰三年半先知性年期彼此相符。
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.
但聖殿外面嘅院子，你要撇下唔好量度；因為呢院子已經交咗畀外邦人，佢哋要踐踏聖城四十二個月。我要賜權柄畀我嗰兩個見證人，佢哋要身穿麻衣，說預言一千二百六十日。啟示錄 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.
佢哋必倒喺刀劍之下，又要被擄到列國去；耶路撒冷要畀外邦人踐踏，直到外邦人嘅日期滿足。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.
必須留意，我喺由 Cestius 嘅 alpha 符號直到 Titus 嘅 omega 符號所代表嘅時期之中，同時採用咗「包含計算法」同「排除計算法」。呢一點表明，同一段歷史之中，呈現出兩種時間應用。我哋早已處理過呢一項聖經原則，當我哋（喺好多篇文章之前）考察耶穌探訪 Caesarea-Philippi (Panium) 同佢前往變像山之間嘅時間之時，已經論及。兩位聖經作者記載為六日，而另一位則記載為八日。
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
過咗六日，耶穌帶住彼得、雅各，同埋雅各嘅兄弟約翰，暗暗地領佢哋上咗高山。馬太福音 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.
過咗六日，耶穌帶住彼得、雅各同約翰，暗暗地領佢哋上咗高山；就在佢哋面前變了形象。馬可福音 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.
說了這些話之後，約有八日，耶穌帶着彼得、約翰、雅各，上山禱告。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.
耶路撒冷嘅毀滅，喺末後嘅日子有一個「更直接」嘅應用；而嗰場毀滅有兩個見證，由巴比倫同羅馬所代表。呢兩個見證彼此相符，卻提供唔同而又不可或缺嘅先知性特徵，為要加強真理。羅馬嘅圍困（66至70年）歷時四年，而呢四年亦代表三年半。呢三年半，同由異教主義同教皇制所成就、對聖所同軍旅嘅踐踏相連。教皇制嘅踐踏持續咗象徵性嘅三年半，正如羅馬圍困中實際嘅三年半所預表一樣。
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.
嗰四年嘅圍困，同先知性線索所關聯嘅各個四年時期亦都有連繫；呢條線指出伊斯蘭教被高舉，之後又指出第一位同第二位、再到第三位天使之運動被高舉。由 Cestius 到 Titus，既同教皇羅馬之輪相交，亦同伊斯蘭之輪相交。羅馬之輪，同埋 Cestius 同 Titus 嗰三年半，乃係同教皇羅馬象徵性嘅三年半相交，從而指明異教羅馬同教皇羅馬呢兩個實體。伊斯蘭之輪藉住同一段歷史而相連，並被理解為四年；但正如喺嗰段歷史之中羅馬之輪一樣，伊斯蘭亦都同另一個受制於伊斯蘭之輪嘅權勢有關——嗰就係復臨運動。三年半嘅時期喺羅馬嘅兩個階段之中都代表羅馬，而四年嘅時期則代表伊斯蘭同復臨運動。異教羅馬同教皇羅馬喺先知上唔可以分開，伊斯蘭同復臨運動亦都一樣唔可以分開。
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.
呢一點喺預言上要求我哋，當我哋思考巴比倫之圍困時，必須喺嗰十八個月圍城嘅表號當中見到兩種對時間嘅理解。羅馬所帶來嘅圍城中有兩種時間嘅表述，喺預言上就要求尼布甲尼撒所帶來嘅圍城之中亦有兩種時間嘅表述。尼布甲尼撒十八個月嘅圍城，同樣可以理解為一年半嘅象徵。十八個月即係一年半，而一年半亦可以表達為1.5年。尼布甲尼撒嘅圍城，既係十八個月，亦係一點五（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.
嗰十八個月係指向嗰股要踐踏耶路撒冷嘅權勢，而嗰一點五年就係指向伊斯蘭。嗰個用嚟辨識十八個月嘅預言計算法之輪，辨識出巴比倫；而另一個預言計算法之輪，則辨識出伊斯蘭。我哋而家仲未曾陳明點樣推導出將嗰一點五年應用喺同伊斯蘭有關嘅事上，但必須留意：喺羅馬所帶來嘅毀滅之中，存在兩種時間計算——其中一種連繫於羅馬嘅預言之輪，（既包括異教羅馬，亦包括教皇羅馬）；而另一種計算，則連繫於伊斯蘭嘅預言之輪。呢啲特徵喺耶路撒冷阿爾法同奧米加兩次毀滅之中都可以見到。
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.
耶路撒冷喺塞斯提烏斯同提多之下為期四年嘅圍困，乃係一條先知路線嘅終結；呢條路線始於一段三十八年嘅時期，而嗰段時期係以一場象徵伊斯蘭被高舉嘅四年圍困作結；並且喺同一條路線之中，最後嗰四年時期，乃係象徵十四萬四千人之旌旗被高舉。
We will continue these things in the next article.
我哋會喺下一篇文章繼續論述呢啲事。