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:

Kulesiqephu esivela ku-Testimonies, umqulu wesihlanu, esesikade siyicubungula ezihlokweni ezimbalwa manje; saziswa ngombono wethempeli owanikwa uHezekeli, u-Isaya, noJohane:

“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.”

“Lezi zifundo zingezokusizakala kwethu. Sidinga ukusekela ukukholwa kwethu kuNkulunkulu, ngokuba phambi kwethu nje kukhona isikhathi esiyovivinya imiphefumulo yabantu. UKristu, eseNtabeni Yeminqumo, walandisa kabusha izahlulelo ezesabekayo ezaziyokwandulela ukuza Kwakhe kwesibili: ‘Niyakuzwa izimpi namahlebezi ezimpi.’ ‘Isizwe siyakuvukela isizwe, nombuso uvukele umbuso; kuyakuba khona indlala, nezifo eziwubhubhane, nokuzamazama komhlaba ezindaweni ngezindawo. Konke lokhu kungukuqala kobuhlungu.’ Ngenkathi lezi ziprofetho zathola ukugcwaliseka okuyingxenye ekubhujisweni kweJerusalema, zinokusebenza okuqonde kakhulu ezinsukwini zokugcina.”

The Ninth of Av

Okwesishiyagalolunye ka-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.

I-Tisha B’Av, okusho ukuthi “uSuku Lwesishiyagalolunye luka-Av” ngesiHebheru, iwusuku lwamaJuda olukhumbula ukubhujiswa kwalo kokubili iThempeli Lokuqala ngamaBabiloni ngo-586 BC kanye neThempeli Lesibili nguThithu ngonyaka ka-70. Kokubili lokhu kubhujiswa kwenzeka ngosuku olufanayo lwekhalenda—ngosuku lwesi-9 lwenyanga yesiHebheru ka-Av (oluvame ukuwela ngoJulayi noma ngo-Agasti ekhalendeni likaGregori). Lapho uDade White eqondanisa ukubhujiswa kweJerusalema “nesikhathi esiyovivinya imiphefumulo yabantu” ezinsukwini zokugcina, usuke ekhomba ukubhujiswa okubili, kokubili okubonisa umthetho weSonto osusondele ukufika.

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.

Ivesi leshumi nesithupha likaDaniyeli ishumi nanye limelela lowo mthetho weSonto, futhi lihambisana nevesi lamashumi amane nanye. KuHezekeli ukubhujiswa kweJerusalema kusetshenziswa ukubonisa ukuhlukaniswa kwezintombi ezihlakaniphileyo nezintombi eziyiziwula ngesikhathi somthetho weSonto. UHezekeli wayeyisithunjwa eBhabhiloni ngesikhathi ethuthwa ngokuyisimangaliso eyiswa eJerusalema ukuze abone khona lokho kanye ukuhlukaniswa ezahlukweni zesishiyagalombili kuya kweyeshumi nanye.

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.

Kwathi ngomnyaka wesithupha, ngenyanga yesithupha, ngosuku lwesihlanu lwenyanga, ngihlezi endlini yami, nabadala bakwaJuda behlezi phambi kwami, isandla seNkosi uJehova sehlela phezu kwami lapho. Ngase ngibona, bheka, kwakukhona okufana nesimo somlilo: kusukela ekubonakaleni kwezinqu zakhe kuye phansi kwakungumlilo; kusukela ezinquenizakhe kuye phezulu kwakunjengokubonakala kokukhazimula, njengombala wenhlaka. Yase yelula isimo sesandla, yangibamba ngedlokovu lezinwele zekhanda lami; umoya wangiphakamisa phakathi komhlaba nezulu, wangiletha eJerusalema ngemibono kaNkulunkulu, emnyango wesango elingaphakathi elibheke ngasenyakatho, lapho kwakukhona khona isihlalo somfanekiso womhawu, ovusa umhawu. Hezekeli 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.

Izahluko ezine, kusukela kwesesishiyagalombili kuya kweshumi nanye, ziyincazelo yokwahlukaniswa; futhi uDadewethu uWhite, lapho ephawula ngoHezekeli isahluko sesishiyagalolunye, akagcini nje ngokukhomba ukuthi kwakungukubekwa uphawu okufanayo nalokho okukuSambulo isahluko sesikhombisa, kodwa futhi ukhomba ukuthi iJerusalema limelela ibandla labaSeventh-day Adventist laseLawodikea ezinsukwini zokugcina.

“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.’

“Labo abangazizwa bedabukile ngenxa yokwehla kwabo ngokomoya, futhi abangakhali ngenxa yezono zabanye, bayoshiywa bengenalo uphawu lukaNkulunkulu. INkosi ithuma izithunywa zayo, amadoda anezikhali zokubulala ezandleni zawo, ithi: ‘Hambani nimlandele phakathi komuzi, nishaye; lingahawukeli iso lenu, futhi ningabi nasihawu; bulalani nikhahlameze abadala nabasha, izintombi, nabantwana abancane, nabesifazane; kodwa ningasondeli kunoma yimuphi umuntu okuphezu kwakhe kukhona uphawu; futhi niqale endaweni yami engcwele. Base beqala ngamadoda amadala ayengaphambi kwendlu.’”

“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.

“Lapha siyabona ukuthi ibandla—indlu engcwele yeNkosi—laba ngelokuqala ukuzwa isibhaxu solaka lukaNkulunkulu. Amadoda amadala, labo uNkulunkulu ayebaphe ukukhanya okukhulu futhi ababemi njengabalindi bezintshisekelo ezingokomoya zabantu, ayekhohlisile ekwethembekeni kwawo. Ayethathe isikhundla sokuthi asidingi ukulindela izimangaliso nokubonakaliswa okusobala kwamandla kaNkulunkulu njengasezinsukwini zangaphambili. Izikhathi seziguqukile. La mazwi aqinisa ukungakholwa kwawo, futhi athi: INkosi ayiyikwenza okuhle, futhi ayiyikwenza okubi. Inomusa kakhulu ukuba ivakashele abantu bayo ngesahlulelo. Kanjalo ‘Ukuthula nokulondeka’ kuyisikhalo samadoda angasayikuphinda aphakamise izwi lawo njengecilongo ukuba abonise abantu bakaNkulunkulu iziphambeko zabo nendlu kaJakobe izono zayo. Lezi zinja eziyizimungulu ebezingafuni ukukhonkotha yizo ezizwayo impindiselo elungileyo kaNkulunkulu othukuthele. Amadoda, nezintombi, nabantwana abancane, bayabhubha bonke ndawonye.

“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.

“Izinengiso ezazibangela ukuba abathembekileyo babubule futhi bakhale zaziyikho konke okwakungabonwa ngamehlo anomkhawulo; kodwa izono ezazimbi kakhulu kunazo zonke, lezo ezavusa umhawu kaNkulunkulu omsulwa nongcwele, zazingembuliwe. UMphenyi omkhulu wezinhliziyo uyasazi sonke isono esenziwa ekusithekeni yilabo abasebenza ububi. Laba bantu bagcina sebezinzwa bephephile ekukhohliseni kwabo futhi, ngenxa yokubekezela kwaKhe, bathi iNkosi ayiboni, bese benza sengathi Ulahliwe umhlaba. Kodwa Uyakuveza ukuzenzisa kwabo futhi Uyovulela abanye phambi kwabo lezo zono ababeqaphe kakhulu ukuzifihla.”

“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.

“Akukho ukuphakama ngesikhundla, isithunzi, noma ukuhlakanipha kwezwe, akukho sikhundla emsebenzini ongcwele, okuyakulondoloza abantu ekunikeleni umgomo wokulunga njengomhlatshelo lapho beshiyelwe ezinhliziyweni zabo ezikhohlisayo. Labo abebethathwa njengabafaneleyo nabalungileyo babonakala beyizinduna ekuhlubukeni futhi beyizibonelo ekunganakini nasekuxhaphazeni umusa kaNkulunkulu. Inkambo yabo embi ngeke esayibekezelela; futhi entukuthelweni Yakhe ubaphatha ngaphandle kwesihe.

“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.

“INkosi ihoxisa ubukhona baYo ngokungathandi kulabo ababusiswe ngokukhanya okukhulu futhi abaye bazwa amandla ezwi ekukhonzeni abanye. Bake baba yizinceku zaYo ezithembekile, zithole umusa ngobukhona baYo nangesiqondiso saYo; kodwa bafulathela Yona futhi baholela abanye ekudukeni, ngakho-ke bangeniswa ngaphansi kokungathokozisi kukaNkulunkulu.” 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.

Yonke incwadi kaHezekeli ihlelwe ngaphakathi komongo wokubhujiswa kweJerusalema. Ebufakazini bukaHezekeli ukuvinjezelwa kukaNebukadinesari okwathatha unyaka nengxenye kubekwe uphawu ngokukhethekile, kodwa “ukusetshenziswa okuqonde kakhulu” kwesixwayiso sikaJesu kuMathewu amashumi amabili nane kusezinsukwini zokugcina. KuHezekeli lowo mugqa weqiniso utholakala esahlukweni samashumi amabili nane.

January 15, 588 BC

Januwari 15, 588 BC

Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.

Kwase kuthi ngomnyaka wesishiyagalolunye, ngenyanga yeshumi, ngosuku lweshumi lwenyanga, izwi leNkosi lafika kimi, lathi: Ndodana yomuntu, zibhalisele igama lolu suku, yebo, lolu suku lona kanye; inkosi yaseBabiloni izimisele ukumelana neJerusalema ngalolu suku lona kanye. Hezekeli 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.

Ngalolu suku, olusungulwe futhi ngabanye ofakazi beBhayibheli, kwaqala ukuvinjezelwa okwathatha izinyanga eziyishumi nesishiyagalombili. Izwi likaJehova elifika kuHezekeli ngalolo suku lalihlanganisa umfanekiso wedolobha legazi, ovezwa ngembiza ebilayo elandelwa umlilo omkhulu. Lo mfanekiso ngokucacile umele ukwahlulela phezu kweJerusalema, futhi esahlukweni esifanayo kulandelwa ngokuthi umkaHezekeli walaliswa ekufeni ngesifo sokufa ngokuzumayo njengophawu lokuthi ukuvinjezelwa okwakuyogcina kubhubhisile indlu engcwele kwase kuqalile.

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.

Izwi leNkosi lafika kimi futhi, lathi: Ndodana yomuntu, bheka, ngiyakususela ngokushaywa kanye nje okufiswa ngamehlo akho; nokho awuyikukhala, awuyikulila, nezinyembezi zakho aziyikwehla. Zithibe ekukhaleni, ungenzi sililo ngabafileyo, bopha isigqoko sakho ekhanda, ugqokise izicathulo zakho ezinyaweni zakho, ungambozi izindebe zakho, ungadli isinkwa sabantu. Ngakho ngakhuluma kubantu ekuseni; kwathi kusihlwa umkami wafa; ngase ngenza ekuseni njengalokho engangiyaliwe ngakho. Hezekeli 24:15–18.

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

Khona-ke abantu ababemzungezile uHezekeli bambuza incazelo yomfanekiso nokufa komkakhe.

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.

Abantu base bethi kimi, Awuyikusitshela yini ukuthi lezi zinto zisho ukuthini kithi, lokhu okwenzayo na? Ngase ngibaphendula ngathi, Izwi leNkosi lafika kimi, lathi, Khuluma kuyo indlu ka-Israyeli, uthi, Isho kanje iNkosi uJehova; Bheka, ngiyakungcolisa indawo yami engcwele, ubuhle bamandla enu, okufiswa ngamehlo enu, nalokho umphefumulo wenu okuzwelayo; amadodana enu namadodakazi enu eniwashiyile ayakuwa ngenkemba. Hezekeli 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.

UmkaHezekeli kanye nendlu engcwele kokubili kubizwa ngokuthi “isifiso samehlo akho” kulesi siqephu. Izazi-mlando zeBhayibheli zibonisa ukuthi ukuvinjezelwa kwathatha izinyanga eziyishumi nesishiyagalombili, kanti ukuvinjezelwa kukaCestius noTitus kwathatha iminyaka emine kusukela emnyakeni ka-66 kwaze kwaba ngumnyaka ka-70. Ukubalwa okuqondile kwesikhathi kusukela ekuvinjezelweni kokuqala kukaCestius kuze kube ngukubhujiswa kuyiminyaka emithathu nengxenye, kodwa lapho kusetshenziswa “ukubala okubandakanyayo,” okuyindlela esetshenziswa kakhulu eBhayibhelini, kuba yiminyaka emine. Ukwazi ukuthi zombili lezi zindlela zokubala zisemthethweni kusivumela ukuba sibone kokubili iminyaka emithathu nengxenye kusukela kuCestius kuya kuTitus kanye neminyaka emine.

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.

Sinobufakazi obubili bomthetho weSonto ekubhujisweni okubili kweJerusalema, futhi imininingwane yayo yomibili le mihlaba kufanele isetshenziswe emthethweni weSonto osuzofika maduzane—lapho iLawodikeya ikhafulelwa ngaphandle emlonyeni weNkosi. Ukuqala kokuvinjezelwa kukaNebukadinesari kuphawulwa ngokufa komkaHezekeli. Ekufeni kwakhe, uHezekeli wayalwa ukuba angalili obala, ngoba wayeyisibonakaliso samaJuda esethathwa siyiswa ekuthunjweni.

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.

Ukuqala kwenkathi yeminyaka emine ka-66 kuya ku-70 kuphawulwa uphawu lwesinengiso sencithakalo, olwaluyisibonakaliso kumaKristu aseJerusalema sokuba abaleke.

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.

Ngakho-ke nxa selibona isinengiso sencithakalo, esakhulunywa nguDaniyeli umprofethi, simi endaweni engcwele, (ofundayo, akaqedisise:) lapho-ke abaseJudiya mababalekele ezintabeni. UMathewu 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:

Ukuvinjezelwa okubili okuhambisana ngokusobala omunye nomunye, futhi kokubili ukuvinjezelwa kuqukethe “uphawu” ekuqaleni kokuvinjezelwa. Lapho uHezekeli echaza okwakushiwo ukufa komkakhe kanye nokungabi khona kokulila ngasohlangothini lwakhe, wachaza wabe esebhala:

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.

Ngakho uHezekeli uyisibonakaliso kini; njengakho konke akwenzileyo, nani niyakwenza; futhi lapho lokhu sekwenzeka, niyakukwazi ukuthi nginguJehova uNkulunkulu. Hezekeli 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.

Isibonakaliso sokufa komkaHezekeli sasiwukuhlonzwa kokubhujiswa okwakuzofika maduzane kweJerusalema nethempeli kanye nokuthunjwa okwalandela eBhabhiloni. Isibonakaliso sesinengiso sencithakalo, esakhulunywa nguDaniyeli, sasiyisexwayiso sokubalekela ukubhujiswa, kodwa kokubili ukuvinjezelwa kunesibonakaliso ekuqaleni.

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.

Kuyoba khona ukuvinjezelwa okungokwesiprofetho ngaphambi komthetho weSonto osusondela ngokushesha, futhi ukufa komkaHezekeli kuwuphawu lokuthi ibandla lama-Adventist oSuku lweSikhombisa laseLawodikeya selidlulwe ngokuphelele, kanti-ke uHezekeli uwuphawu lwezinkulungwane eziyikhulu namashumi amane nane, futhi uwuphawu lwebhena ephakanyiswayo ekuqaleni kokuvinjezelwa. UHezekeli uyibhena yezinkulungwane eziyikhulu namashumi amane nane ekuqaleni kokuvinjezelwa kweBabiloni, futhi uphawu lwesinengiso sencithakalo ekuqaleni “luyisibonakaliso” seRoma. Esinye isibonakaliso sikhuluma ngesixwayiso sangaphakathi, kanti esinye ngesixwayiso sangaphandle. Ngokuqinisekile kwaba khona isixwayiso kumaKristu ngonyaka ka-66, kodwa uphawu lwesixwayiso lwaluyiRoma. Isibonakaliso ekubhujisweni kweBabiloni sasingumkaHezekeli. IRoma iyisigaba salabo abamukela uphawu lwesilo, kanti uHezekeli uyisibonakaliso salabo abamukela uphawu lukaNkulunkulu.

Two Ending Periods

Izikhathi Ezimbili Zokuphetha

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.

Ukuvinjezelwa kokuqala kwathatha izinyanga eziyishumi nesishiyagalombili, kanti ukuvinjezelwa kwesibili kwathatha iminyaka emine. Kokubili ukuvinjezelwa kuthola ukugcwaliseka kwakho “okuqondile kakhulu” ezinsukwini zokugcina, futhi kokubili ukuvinjezelwa kuhlobene ngokuqondile nesiprofetho seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye kanye nezinsuku eziyishumi nanhlanu esitholakala kuSambulo isahluko 9 ivesi 15.

The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.

Ukuqala kwezinyanga ezinhlanu zesAmbulo isahluko sesishiyagalolunye, ivesi leshumi, kwakuhlanganisa umlando ophawula inkathi yeminyaka engamashumi amathathu nesishiyagalombili egcina ngokuvinjezelwa kweminyaka emine, okuhlotshaniswa nenombolo engamashumi amathathu nesishiyagalombili, futhi kwakhomba ukuvuka kwe-Islam. Lokho kuvinjezelwa kweminyaka emine kuthola okufaniswa nakho emlandweni owaqala lapho izinyanga ezinhlanu, okungamakhulu ayikhulu namashumi amahlanu eminyaka, ziphetha, kwase kuqala iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu. Kwaqala ngoJulayi 27, 1449, kwathi eminyakeni emine kamuva, i-Islam yaletha ukuvinjezelwa kwezinsuku ezingamashumi amahlanu nanhlanu ngokumelene neConstantinople, okwaphetha mhla zingama-29 kuMeyi 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.

Lapho isiprofetho sesikhathi esaqala ngoJulayi 27, 1449 siphetha ngo-Agasti 11, 1844, iminyaka emine yokunyakaza kwezingelosi zokuqala nezesibili kusukela ngo-1840 kuya ku-1844 yahambelana nokuvinjezelwa kweminyaka emine kusukela ngo-1333 kuya ku-1337, kanye nesikhathi seminyaka emine kusukela ngo-1449 kuya ku-1453. Labofakazi abathathu, bonke abayizingxenye eziqondile zomugqa ofanayo wesiprofetho, bamele isikhathi esingokomfanekiso seminyaka emine lapho ukunyakaza kwengelosi yokuqala neyesibili kusukela ngo-1840 kuya ku-1844 kuphindwa emlandweni wokunyakaza kwengelosi yesithathu. Labofakazi abathathu bayisibonakaliso sokuvinjezelwa kweminyaka emine emlandweni wezinkulungwane eziyikhulu namashumi amane nane. Leso sikhathi seminyaka emine sibuye siboniswe futhi ngokuvinjezelwa kweJerusalema ngo-66 nango-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.

Ukuqala kokuvinjezelwa kweminyaka emine nguCestius ngo-66, bese kuthi ukuphela kwakho nguTitus ngo-70, kuveza uphawu lwe-alpha kanye nophawu lwe-omega enkathini yeminyaka emine. Leyo nkathi efanayo iphinde imelwe njengeminyaka emithathu nengxenye, yona-ke evumelana neminyaka emithathu nengxenye yesiprofetho lapho iRoma yobupapa yanyathela phansi indlu engcwele.

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.

Kepha igceke elingaphandle kwethempeli, ulishiye ngaphandle, ungalilinganisi; ngokuba linikeziwe kwabezizwe; futhi umuzi ongcwele bayakuwunyathela ngezinyawo izinyanga ezingamashumi amane nambili. Futhi ngiyakupha amandla kofakazi bami ababili, futhi bayakuprofetha izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, bembethe indwangu yamasaka. IsAmbulo 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.

Bayakuwela emaphethelweni enkemba, futhi bayakuyiswa ekuthunjweni phakathi kwazo zonke izizwe; futhi iJerusalema liyakunyathelwa phansi ngabeZizwe, kuze kugcwaliseke izikhathi zabeZizwe. Luka 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.

Kubalulekile ukuqaphela ukuthi ngisebenzisa kokubili ukubala “okuhlanganisayo” nokubala “okukhiphayo” esikhathini esimelelwa uphawu lwe-alpha lukaCestius kuze kube uphawu lwe-omega lukaTitus. Lokhu kuveza ukuthi ukusetshenziswa okubili kwesikhathi kumelelwa emlandweni owodwa. Sesivele sasebenzana nalesi simiso seBhayibheli lapho sicabangela (ezihlokweni eziningi ezedlule), isikhathi esiphakathi kokuvakasha kukaJesu eKesariya Filipi (Panium) nohambo Lwakhe oluya eNtabeni yoGuquko. Ababhali ababili beBhayibheli babhala izinsuku eziyisithupha, kanti omunye wabhala eziyisishiyagalombili.

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

Kwathi emva kwezinsuku eziyisithupha uJesu wathatha uPetru, noJakobe, noJohane umfowabo, wabakhuphulela eNtabeni ephakeme bebodwa. Mathewu 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.

Kwathi emva kwezinsuku eziyisithupha uJesu wathatha uPetru, noJakobe, noJohane, wabakhuphulela eNtabeni ende bodwa eceleni; waseguqulwa isimo phambi kwabo. 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.

Kwase kwathi emva kwalezo zinkulumo cishe ngezinsuku eziyisishiyagalombili, wathatha uPetru noJohane noJakobe, wenyukela entabeni ukuyokhuleka. Luka 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.

Ukubhujiswa kweJerusalema kunokusebenza “okuqonde kakhulu” ezinsukwini zokugcina, futhi lokho kubhujiswa kungofakazi ababili abamelwa yiBhabhiloni neRoma. Labo fakazi ababili bayavumelana omunye nomunye, kodwa banikeza izimfanelo ezihlukile neziyimpoqo zesiprofetho ukuze kuqiniswe iqiniso. Ukuvinjezelwa kweRoma (66 kuya ku-70) kwakuyiminyaka emine, futhi futhi kumelela iminyaka emithathu nengxenye. Leyo minyaka emithathu nengxenye ixhumene nokunyathelwa phansi kwendlu engcwele nebutho, okwafezwa kokubili ubuhedeni nobupapa. Ukunyathelwa phansi ngobupapa kwakungokweminyaka emithathu nengxenye engokomfanekiso, njengoba kufanekiselwa yiminyaka emithathu nengxenye engokoqobo ekuvinjezelweni kweRoma.

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.

Lokho kuvinjezelwa kweminyaka emine kuphinde kuhlobane nezikhathi zeminyaka emine ezihlotshaniswa nomugqa wesiprofetho okhomba ukuphakanyiswa kwe-Islamu, bese kuthi emva kwalokho kube ukuphakanyiswa kwenhlangano yengelosi yokuqala neyesibili, bese kuba eyesithathu. UCestius kuya kuTitus kuhlangana nesondo leRoma lobupapa kanye nesondo le-Islamu. Isondo leRoma kanye neminyaka emithathu nengxenye kaCestius noTitus kuhlangana neminyaka emithathu nengxenye eyisifanekiselo yeRoma lobupapa, ngaleyo ndlela kukhonjiswa izinhlaka ezimbili zeRoma yobuqaba neRoma lobupapa. Isondo le-Islamu lixhunyaniswe ngomlando ofanayo njengoba uqondwa njengeminyaka emine, kodwa njengasesondweni leRoma kulowo mlando, i-Islamu ihlotshaniswa namandla esibili angaphansi kwesondo le-Islamu—lokho kungu-Adventism. Isikhathi seminyaka emithathu nengxenye simelela iRoma kuzo zombili izigaba zayo, kanti isikhathi seminyaka emine simelela i-Islamu kanye ne-Adventism. IRoma yobuqaba neRoma lobupapa azinakuhlukaniswa ngokwesiprofetho, futhi kanjalo ne-Islamu ne-Adventism azinakuhlukaniswa.

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.

Lokhu kufuna ngokwesiprofetho ukuthi, lapho sicabangela ukuvinjezelwa kweBabiloni, iziqondisiso ezimbili zesikhathi zibonakale emfanekisweni wokuvinjezelwa kwezinyanga eziyishumi nesishiyagalombili. Izethulo ezimbili zesikhathi ekuvinjezelweni okwalethwa yiRoma, ngokwesiprofetho zifuna izethulo ezimbili zesikhathi ekuvinjezelweni okwalethwa nguNebukadinesari. Ukuvinjezelwa kukaNebukadinesari kwezinyanga eziyishumi nesishiyagalombili nakho kungaqondwa njengophawu lonyaka owodwa nengxenye. Izinyanga eziyishumi nesishiyagalombili zingunyaka owodwa nengxenye, kanti uhhafu ungavezwa njengeminyaka eyi-1.5. Ukuvinjezelwa kukaNebukadinesari kwakuyizinyanga eziyishumi nesishiyagalombili futhi kwakuyiminyaka eyi-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.

Izinyanga eziyishumi nesishiyagalombili zikhomba amandla ayeyokunyathela phansi iJerusalema, kanti iminyaka eyi-1.5 ikhomba ubuSulumane. Isondo lesiprofetho lokubala elikhomba izinyanga eziyishumi nesishiyagalombili likhomba iBabiloni, kanti esinye isondo lesiprofetho lokubala likhomba ubuSulumane. Asikakabeki okwamanje incazelo yokuthi sifinyelela kanjani ekusetshenzisweni kweminyaka eyi-1.5 maqondana nobuSulumane, kodwa kufanele kuphawulwe ukuthi lezi zibalo ezimbili zesikhathi ekubhujisweni okwalethwa yiRoma zixhumene nesondo lesiprofetho laseRoma, (lobu bobuhedeni nobobupapa), kanti okunye ukubalwa kuxhumene nesondo lesiprofetho sobuSulumane. Lezi zimpawu zitholakala kukho kokubili ukubhujiswa kwe-alpha ne-omega kweJerusalema.

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.

Ukuvinjezelwa kweJerusalema kweminyaka emine nguCestius noTitus kumela ukuphela komugqa wesiprofetho owaqala ngenkathi yeminyaka engamashumi amathathu nesishiyagalombili eyaphela ngokuvinjezelwa kweminyaka emine okwakufanekisela ukuphakanyiswa kwe-Islamu, kanti inkathi yokugcina yeminyaka emine kulowo kanye lowo mugqa imela ukuphakanyiswa kwesibhengezo sabayizinkulungwane eziyikhulu namashumi amane nane.

We will continue these things in the next article.

Sizoqhubeka ngalezi zinto esihlokweni esilandelayo.