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:
在我们近几篇文章所考察的《Testimonies》第五卷那段文字中，我们得知以西结、以赛亚和约翰所领受的圣殿异象：
“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.”
“这些教训是为我们的益处而赐下的。我们需要把信心坚定地安放在上帝之上，因为就在我们前面有一个试炼人心灵的时期。基督在橄榄山上，重述了那将要先于祂第二次降临而来的可怕审判：‘你们也要听见打仗和打仗的风声。’‘民要攻打民，国要攻打国；多处必有饥荒、瘟疫、地震。这都是灾难的起头。’这些预言虽然在耶路撒冷被毁时曾有部分的应验，却更直接地适用于末后的日子。”
The Ninth of Av
亚夫月初九日
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.
提夏·巴夫日（Tisha B’Av），希伯来语意为“亚夫月初九”，乃是犹太人纪念两次圣殿被毁之日：其一是公元前586年巴比伦人毁灭第一圣殿，其二是公元70年提多毁灭第二圣殿。这两次毁灭都发生在同一历日——希伯来历亚夫月初九（按公历通常落在七月或八月）。当怀爱伦姊妹将耶路撒冷的毁灭与末后“那试炼人心的时候”相对应时，她所指出的是两次毁灭；这两次毁灭都预表那即将来到的星期日法令。
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》第十一章第十六节代表那道星期日法，并与第四十一节相对应。在《以西结书》中，耶路撒冷的毁灭被用来说明在星期日法时聪明童女与愚拙童女的分别。以西结被掳在巴比伦时，曾蒙神迹般地被带到耶路撒冷，在第八章至第十一章中观看那同样的分别。
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.
第六年六月初五日，我坐在家中，犹大的众长老坐在我面前，在那里，主耶和华的手临到我身上。我观看，见有一形像，仿佛火的样式：从他腰以下有火，从他腰以上有光辉的样子，像琥珀的颜色。他伸出一只手的形状，抓住我的一绺头发；灵将我提起，使我悬在地与天之间，在神的异象中把我带到耶路撒冷，到了朝北的内门门口；在那里有那惹动嫉愤之偶像的座位，就是那惹动嫉愤的。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.
第八至第十一这四章是对分别工作的描述；而怀爱伦姊妹在注释以西结书第九章时指出，这不仅与启示录第七章所说的印记是同一件事，而且耶路撒冷乃代表末后的老底嘉状态之基督复临安息日会。
“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.’
那些不因自己属灵的衰退而忧伤，也不为别人的罪恶哀哭的人，必被撇下，不得上帝的印记。主差遣祂的使者，就是手拿杀戮兵器的人，说：“你们要跟随他走遍全城，击杀；你们的眼不可顾惜，也不要怜悯：要将老少、处女、婴孩和妇女都杀尽；只是凡有记号的人，你们都不可挨近；并要从我的圣所起首。”于是，他们就从殿前的长老杀起。
“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.
“我们在此看见，教会——主的圣所——乃是首先感受上帝忿怒之击打的。那些长老，就是上帝曾赐给他们大光，并曾立于守护百姓属灵利益之地位的人，竟背弃了他们所受的托付。他们采取这样的立场，以为我们不必像从前的日子那样，期待神迹和上帝大能显著的彰显。时代已经改变了。这些话坚固了他们的不信，于是他们说：耶和华必不降福，也不降祸。祂过于慈悲，不至于以审判临到祂的子民。因此，那些再也不会像吹角一般扬声，向上帝的子民指明他们的过犯，向雅各家说明他们的罪恶的人，所发出的呼声便是：‘平安稳妥。’这些不能吠叫的哑巴狗，正是那些感受被触怒之上帝公义报应的人。男人、少女和孩童，都一同灭亡。”
“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.
“那些忠心之人所为之叹息哭泣的可憎之事，不过是有限之眼所能辨明的一切；然而，远为更恶的罪，就是那些激起纯洁圣洁之上帝忌邪之心的罪，却尚未显露。那位鉴察人心的大主，知道作恶之人一切暗中所犯的罪。这些人因自己的诡诈而渐觉稳妥，并且因祂恒久忍耐，就说主看不见，于是行事仿佛祂已离弃这地。但祂必察出他们的伪善，并要将那些他们极力隐藏的罪陈明在别人面前。”
“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.
“无论是地位、尊荣，或属世的智慧有何优越，无论在圣职中居于何等职位，若任凭人顺从自己诡诈的心，都不能保守他们不致牺牲原则。那些一向被视为配受尊重且公义的人，竟显明自己乃是背道中的首恶，并且成为冷漠与滥用上帝恩慈的榜样。他必不再容忍他们邪恶的行径，并且在他的震怒中，他对待他们毫不施怜悯。》
“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.
“主不轻易从那些曾蒙赐大光、并且在服事他人时曾感受到圣道能力的人中撤回祂的同在。他们曾是祂忠心的仆人，蒙祂的同在与引导所眷顾；但他们离弃了祂，并引领别人陷入谬误，因此被置于上帝的不悦之下。”《证言》卷五，211、212页。
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.
以西结书全卷都置于耶路撒冷被毁的背景之中。在以西结的见证里，尼布甲尼撒持续一年半之久的围城被特别标明；但耶稣在马太福音二十四章中的警告，其“更直接的应用”乃是在末后的日子。在以西结书中，这一条真理可见于第二十四章。
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.
第九年十月初十日，耶和华的话又临到我说：人子啊，你要将这日的日期记下来，就是今日这同一日；巴比伦王就在今日这同一日进攻耶路撒冷。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.
在这个日期——并且这日期也由其他圣经见证所确立——一场历时十八个月的围困开始了。耶和华在那日临到以西结的话语，乃是关于那流人血之城的比喻：先以一口沸腾的锅为描绘，继之以大火。这个比喻显然是表明对耶路撒冷的审判；并且在同一章中，随后又记述以西结的妻子因灾而亡，作为一个象征，表明那最终将毁灭圣所的围困已经开始。
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.
耶和华的话又临到我说：人子啊，看哪，我要以一击取去你眼中所喜爱的；你却不可悲哀，不可哭泣，也不可流泪。你只可叹息，不可出声，不可为死人举哀；总要将裹头巾束上，脚上穿鞋，不可遮盖嘴唇，也不可吃人的饼。于是我早晨对百姓说话，到了晚上，我的妻就死了；次日早晨我便遵命而行。以西结书 24:15–18。
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
随后，以西结周围的百姓询问这比喻以及他妻子之死的意义。
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.
百姓对我说：“你这样行与我们有什么关系，你不告诉我们这些事是什么意思吗？”我就回答他们说：耶和华的话临到我，说：“你要对以色列家说，主耶和华如此说：看哪，我必亵渎我的圣所，就是你们能力的荣美、你们眼所喜爱的、你们心里所怜惜的；你们所留下的儿女，必倒在刀下。”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.
在这段经文中，以西结的妻子与圣所都被称为“你眼所喜爱的”。圣经历史学家指出，那次围困历时十八个月；而西斯提乌斯与提多的围困，则自66年至70年，共历四年。若从西斯提乌斯的首次围困到毁灭作严密计算，乃是三年半；但若采用“包容计算法”，即圣经中最常使用的计算方式，则为四年。明白这两种计算都同样有效，就使我们能够看见：从西斯提乌斯到提多，既是三年半，也是四年。
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.
在耶路撒冷两次毁灭的历史中，我们有两个关于星期日法令的见证；这两段历史的细节都必须应用于那即将来到的星期日法令——届时，老底嘉将从主口中被吐出去。尼布甲尼撒围城的开始，以以西结之妻的死为标志。她死的时候，以西结奉命不可公开哀悼，因为他乃是犹太人被掳去之事的预兆。
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.
六六年至七〇年这四年时期的开端，是以那“行毁坏可憎之物”的兆头为标志；这兆头就是耶路撒冷的基督徒逃离的记号。
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，你们看见那由先知但以理所说的“那行毁坏可憎的”站在圣地，（读这经的人须要会意；）那时，在犹太的，应当逃到山上。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:
两次彼此清楚对应的围困，而这两次围困在开始时都包含一个“兆头”。当以西结解释他妻子的死，以及他自己为何不哀悼所表示的意义时，他作了解释，并记载说：
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.
以西结必这样为你们作预兆；凡他所行的，你们也必照样行。那事来到，你们就知道我是主耶和华。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.
以西结妻子之死的预兆，乃是对那即将临到的耶路撒冷与圣殿的毁灭，以及其后被掳到巴比伦之事的指认。但以理所说那行毁坏可憎之物的预兆，则是警告人要逃避那毁灭；然而，这两次围困在起初都有一个预兆。
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.
在那即将来到的星期日法令之前，必有一次预言性的围困；而以西结之妻的死，乃是老底嘉状态之复临安息日会教会已经被完全越过的象征。与此同时，以西结乃是一十四万四千人的预表，也是那在围困开始时被竖立起来之大旗的象征。以西结是在巴比伦被围困之初，一十四万四千人的大旗；而起初那行毁坏可憎之事的记号，则是罗马的“记号”。一个记号指向内部的警告，另一个则指向外部的警告。公元六十六年，基督徒确曾得到警告，但那警告的记号乃是罗马。在巴比伦毁灭中的记号，则是以西结的妻子。罗马乃是那接受兽印之人的类别，而以西结则是那些接受上帝印记之人的记号。
Two Ending Periods
两个结束时期
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.
第一次围困持续了十八个月，第二次围困持续了四年。两次围困都在末后的日子里得着其“更直接”的应验，并且两次围困都与启示录九章十五节所载三百九十一年零十五日的预言有直接关联。
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》第九章第十节之五个月的起始，包含了一段历史，这段历史标示出一个三十八年的时期，并在一场为期四年的围困中达到顶点；这场围困与数字三十八相关联，并且指明了伊斯兰的兴起。那场为期四年的围困，在另一段历史中有其对应；那段历史开始于（五个月）一百五十年结束、三百九十一年零十五天开始之时。它始于1449年7月27日；四年之后，伊斯兰对君士坦丁堡发动了一场为期五十五天的围困，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.
当始于1449年7月27日的时间预言于1844年8月11日终结时，自1840年至1844年之第一位与第二位天使运动的四年，与1333年至1337年的四年围城相吻合，也与1449年至1453年的四年时期相对应。这三重见证，皆直接属于同一条预言线，表征一个象征性的四年时期；在此时期中，1840年至1844年第一位与第二位天使的运动，在第三位天使运动的历史中重演。这三重见证预表了十四万四千人的历史中的一次四年围城。这四年时期也由公元66年与70年耶路撒冷的围困所说明。
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，西提乌斯发动那场历时四年的围困，其开始构成了一个阿尔法符号；其后主后70年，提多完成了这场围困，其结束构成了一个欧米伽符号，标示了这四年时期。同一时期也被表述为三年半，而这又与教皇罗马践踏圣所的那三年半预言年相吻合。
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.
只是殿外的院子，要留下不用量，因为这是给了外邦人的；他们要践踏圣城四十二个月。我要使我那两个见证人得着权柄，身穿麻衣，说预言一千二百六十天。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.
他们要倒在刀下，又要被掳到万国中去；耶路撒冷要被外邦人践踏，直到外邦人的日期满了。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.
必须注意的是，我在由塞斯提乌斯的阿尔法象征直到提多的欧米伽象征所代表的这一时期中，同时采用了“包含式”与“排除式”的计算法。这表明：同一段历史代表了时间的两种应用。我们在考察耶稣探访凯撒利亚·腓立比（帕尼乌姆）与祂前往变像山之间的时间时（那已是许多篇文章之前），已经讨论过这一圣经原则。两位圣经作者记载为六天，而另一位则记载为八天。
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
过了六天，耶稣带着彼得、雅各和雅各的兄弟约翰，暗暗地上了高山。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.
过了六天，耶稣带着彼得、雅各、约翰暗暗地上了高山，就在他们面前变了形像。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.
说了这话以后约有八天，耶稣带着彼得、约翰和雅各上山去祷告。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.
耶路撒冷的毁灭在末后的日子有一个“更直接的”应用，而那毁灭有两个见证，分别由巴比伦和罗马所代表。这两个见证彼此相符，却各自提供不同而又不可或缺的预言特征，为要加强真理。罗马的围困（66至70年）历时四年，也代表三年半。这三年半与外邦势力和教皇制度所完成的践踏圣所与军旅相连接。教皇制度的践踏持续了象征性的三年半年，其预表乃是罗马围困中的实际三年半年。
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.
那为期四年的围困，也与那条先知性的线路所关联的四年时期相互呼应；该线路指出，伊斯兰先被高举，其后则是第一位与第二位天使之运动，继而第三位天使之运动被高举。塞斯提乌斯至提多这一段历史，与教皇罗马之轮相交，也与伊斯兰之轮相交。罗马之轮以及塞斯提乌斯与提多的三年半，与教皇罗马象征性的三年半相交，从而指明异教罗马与教皇罗马这两个实体。伊斯兰之轮则由同一段历史相联系，并被理解为四年；但正如在那段历史中罗马之轮的情形一样，伊斯兰也与一个隶属于伊斯兰之轮的第二势力相关联——那就是复临主义。三年半这一时期，在罗马的两个阶段中都代表罗马；而四年这一时期则代表伊斯兰与复临主义。异教罗马与教皇罗马在预言上不可分割，伊斯兰与复临主义也同样不可分割。
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.
这就在预言上要求我们：当我们思考巴比伦之围时，必须在这场历时十八个月的围困之例证中看见两种对时间的理解。罗马所施行的围困中既有两种时间的表述，在预言上也就要求尼布甲尼撒所施行的围困中同样有两种时间的表述。尼布甲尼撒那历时十八个月的围困，也可以被理解为一年半的象征。十八个月就是一年半，而一年半也可以表述为1.5年。尼布甲尼撒的围困既是十八个月，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.
十八个月所指的是那践踏耶路撒冷之势力，而一又二分之一年所指的是伊斯兰。那识别出十八个月的预言计时之轮，识别的是巴比伦；而另一预言计时之轮所识别的，则是伊斯兰。至于我们如何得出将一又二分之一年应用于伊斯兰这一结论的解释，我们尚未陈明；但应当注意，在罗马所带来的毁灭中，有两种时间的计算：一种与罗马的预言之轮相关联（无论异教罗马或教皇罗马），另一种计算则与伊斯兰的预言之轮相关联。这些特征，在耶路撒冷之阿尔法与欧米伽两次毁灭中都可见到。
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.
由西斯提乌斯与提多所对应的耶路撒冷四年围困，代表着一条预言脉络的终结；这条脉络始于一段三十八年的时期，并以四年的围困告终，此围困象征伊斯兰的高举；而在这同一条脉络中最后的四年时期，则代表十四万四千人旗号的高举。
We will continue these things in the next article.
我们将在下一篇文章中继续论述这些事。