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# The Hidden History of Verse Forty - Number Twenty-Four

ប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខទីសែសិប — លេខម្ភៃបួន

Ezekiel Number Five

Езекил Број Пет

Author

Jeff Pippenger

Published

August 10, 2026

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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:

Dalam petikan daripada Testimonies, jilid lima, yang telah kita pertimbangkan selama beberapa rencana ini, kita diberitahu tentang penglihatan Bait Suci yang diberikan kepada Yehezkiel, Yesaya, dan Yohanes:

> “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.”

> “Pelajaran-pelajaran ini adalah untuk manfaat kita. Kita perlu meneguhkan iman kita kepada Allah, karena tepat di hadapan kita ada suatu masa yang akan menguji jiwa manusia. Kristus, di Bukit Zaitun, mengulang kembali hukuman-hukuman yang dahsyat yang akan mendahului kedatangan-Nya yang kedua: ‘Kamu akan mendengar deru perang atau kabar-kabar tentang perang.’ ‘Bangsa akan bangkit melawan bangsa, dan kerajaan melawan kerajaan: dan akan ada kelaparan, sampar, dan gempa bumi di berbagai tempat. Semua itu adalah permulaan penderitaan menjelang zaman baru.’ Meskipun nubuatan-nubuatan ini telah menerima penggenapan sebagian pada waktu kebinasaan Yerusalem, nubuatan-nubuatan itu mempunyai penerapan yang lebih langsung kepada hari-hari terakhir.”

## The Ninth of Av

Ya Borobongwe ya 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, yang dalam bahasa Ibrani berarti “Hari Kesembilan bulan Av,” ialah hari Yahudi yang memperingati kehancuran baik Bait Suci Pertama oleh orang-orang Babilonia pada tahun 586 SM maupun Bait Suci Kedua oleh Titus pada tahun 70. Kedua kehancuran itu terjadi pada tanggal kalender yang sama—hari ke-9 bulan Av dalam kalender Ibrani (yang biasanya jatuh pada bulan Juli atau Agustus dalam kalender Gregorian). Ketika Sister White menyelaraskan kehancuran Yerusalem dengan “masa yang akan menguji jiwa manusia” pada hari-hari terakhir, ia sedang menunjuk kepada dua kehancuran yang keduanya menggambarkan undang-undang hari Minggu yang segera akan datang.

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.

Ayat keenam belas dalam Daniel sebelas melambangkan undang-undang Ahad itu, dan seiring dengan ayat keempat puluh satu. Dalam Yehezkiel, kebinasaan Yerusalem digunakan untuk menggambarkan pemisahan antara gadis-gadis dara yang bijaksana dan yang bodoh pada waktu undang-undang Ahad. Yehezkiel adalah seorang tawanan di Babel ketika ia secara mukjizat diangkut ke Yerusalem untuk menyaksikan pemisahan itu sendiri dalam pasal lapan hingga sebelas.

> 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.

> E lomuom raon a, e lomuom on maron a, ni ran a koanoat, fa iei nan imwei ai, ma e tekia imwui ai ar mwane ni bakatibu ni Iuta, ao iai nan inaomata ni Uea ae Kaunrikina iau ikai. I moan noora, ma noria, e iai temanna ae aron atataia ni ai: mai aon te wanawana ni moa ni kawai i aon, ai; ma mai te wanawana ni moa ni riai i aon, aron te raiti ae e kaan, aron te kara ni ampa. Ma e tauraoi aron nanoan rima, ma e kabaneia ni kabuukun buokai; ao e kamauaia te taamnei i marenan aon aba ao karawa, ma e uotia n te baim ae n Taamnei n Ana Atua nakon Ierutarem, nakon matani-koro n te matani-kibunta i nano ae e nooraki nakon te maitina; i aei te aba n te tamnei ni kaungkoe, ae e kabongana te kaungkoe. Ezekiel 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.

Бүлэг наймаас арван нэгэн хүртэлх дөрвөн бүлэг нь тусгаарлалтын дүрслэл бөгөөд Эгч Уайт Езекиелийн есдүгээр бүлэгт тайлбар хийхдээ энэ нь Илчлэлт номын долоодугаар бүлэг дэх лацдалттай адилхан болохыг төдийгүй, Иерусалим нь эцсийн өдрүүд дэх Лаодикийн Долоо дахь өдрийн Адвентист сүмийг төлөөлдөг гэж тодорхойлсон.

> “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.’

> “Sehlopha se sa ikutloeng bohloko ka lebaka la ho kokobela ha sona moeeng, leha e le ho lla ka lebaka la libe tsa ba bang, se tla sala se se na tiiso ea Molimo. Morena o laela baromuoa ba Hae, banna ba nang le libetsa tsa polao matsohong a bona: ‘Tsamaeang ka morao ho eena motseng, le bolaee: le se ke la qenehela ka mahlo a lona, leha e le ho ba hauhela: le bolaee ka ho felletseng ba baholo le ba banyenyane, baroetsana le bana ba banyenyane, le basali: empa le se ke la atamela haufi le motho leha e le ofe eo letšoao le leng holim’a hae; ’me le qale sehalalelong sa Ka. Eaba ba qala ka banna ba baholo ba neng ba le ka pel’a ntlo.’”

> “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.

> “Di sini kita melihat bahwa gereja—tempat kudus Tuhan—adalah yang pertama merasakan hantaman murka Allah. Orang-orang tua, mereka yang kepada mereka Allah telah memberikan terang yang besar dan yang telah berdiri sebagai penjaga kepentingan rohani umat, telah mengkhianati kepercayaan yang dipercayakan kepada mereka. Mereka telah mengambil pendirian bahwa kita tidak perlu mengharapkan mukjizat dan pernyataan yang nyata dari kuasa Allah seperti pada hari-hari dahulu. Zaman telah berubah. Kata-kata ini meneguhkan ketidakpercayaan mereka, dan mereka berkata: Tuhan tidak akan berbuat baik, dan Ia juga tidak akan berbuat jahat. Ia terlalu berbelaskasihan untuk menghukum umat-Nya dengan penghakiman. Demikianlah ‘Damai dan aman’ adalah seruan dari orang-orang yang tidak akan pernah lagi mengangkat suara mereka seperti sangkakala untuk menunjukkan kepada umat Allah pelanggaran-pelanggaran mereka dan kepada kaum Yakub dosa-dosa mereka. Anjing-anjing bisu yang tidak mau menggonggong inilah yang merasakan pembalasan yang adil dari Allah yang telah tersinggung. Laki-laki, gadis-gadis muda, dan anak-anak kecil semuanya binasa bersama-sama.”

> “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.

> “สิ่งน่าสะอิดสะเอียนทั้งหลายซึ่งบรรดาผู้สัตย์ซื่อได้คร่ำครวญและร้องไห้อยู่นั้น เป็นเพียงสิ่งที่ตาจำกัดของมนุษย์จะมองเห็นได้เท่านั้น แต่บาปที่เลวร้ายยิ่งกว่านั้นมาก คือบาปทั้งหลายที่กระตุ้นความหวงแหนอันบริสุทธิ์และศักดิ์สิทธิ์ของพระเจ้า กลับมิได้ถูกเปิดเผยออกมา พระองค์ผู้ทรงตรวจค้นจิตใจอันยิ่งใหญ่ ทรงรู้บาปทุกประการที่ถูกกระทำอย่างลับ ๆ โดยบรรดาผู้กระทำความชั่ว คนเหล่านี้กลับรู้สึกมั่นคงปลอดภัยอยู่ในเล่ห์ลวงของตน และเพราะพระองค์ทรงอดกลั้นไว้นาน จึงกล่าวว่าพระยาห์เวห์มิได้ทอดพระเนตรเห็น แล้วจึงประพฤติเสมือนว่าพระองค์ได้ทรงละทิ้งแผ่นดินโลกไปแล้ว แต่พระองค์จะทรงเปิดโปงความหน้าซื่อใจคดของเขา และจะทรงเปิดเผยต่อหน้าผู้อื่นถึงบาปทั้งหลายซึ่งพวกเขาระมัดระวังอย่างยิ่งที่จะปกปิดไว้”

> “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.

> “Tiada keunggulan pangkat, martabat, atau hikmat duniawi, tiada kedudukan dalam jawatan suci, yang akan memelihara manusia daripada mengorbankan prinsip apabila mereka dibiarkan kepada hati mereka sendiri yang penuh tipu daya. Mereka yang telah dianggap layak dan benar terbukti menjadi ketua-ketua dalam kemurtadan serta teladan dalam sikap tidak peduli dan dalam penyalahgunaan kemurahan Allah. Jalan jahat mereka tidak lagi akan ditoleransi-Nya, dan dalam murka-Nya Dia bertindak terhadap mereka tanpa belas kasihan.

> “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.

> “ᱵᱟᱲ ᱟᱱᱟᱵᱟᱜ ᱥᱟᱶᱛᱮ ᱯᱨᱚᱵᱷᱩ ᱚᱱᱟ ᱦᱚᱲ ᱠᱷᱟᱱ ᱟᱯᱱᱟᱜ ᱦᱟᱹᱡᱤᱨᱤ ᱚᱰᱚᱜᱼᱟ, ᱚᱠᱚᱭ ᱢᱟᱦᱟᱱ ᱟᱞᱚ ᱛᱮ ᱟᱥᱤᱨᱵᱟᱫ ᱮᱢᱟᱠᱟᱱᱟ ᱟᱨ ᱚᱠᱚᱭ ᱮᱴᱟᱜ ᱠᱚᱠᱚ ᱥᱮᱵᱟ ᱛᱮ ᱣᱟᱜᱽᱟᱱ ᱯᱟᱹᱦᱤᱞ ᱠᱟᱡ ᱨᱮ ᱚᱱᱟ ᱠᱟᱛᱷᱟ ᱨᱮᱭᱟᱜ ᱥᱟᱭᱛᱟᱹᱣ ᱟᱨ ᱵᱚᱞ ᱟᱭᱢ ᱞᱮᱫᱟ. ᱩᱱᱠᱩ ᱢᱤᱫ ᱥᱚᱢᱚᱭ ᱨᱮ ᱩᱱᱤᱭᱟᱜ ᱵᱤᱥᱥᱟᱥᱭᱚᱜ ᱥᱮᱵᱚᱠ ᱛᱟᱦᱮᱱᱠᱟᱱᱟ, ᱩᱱᱤᱭᱟᱜ ᱦᱟᱹᱡᱤᱨᱤ ᱟᱨ ᱯᱚᱨᱤᱪᱟᱞᱚᱱ ᱛᱮ ᱠᱩᱥᱤᱼᱟᱫᱮᱨ ᱮᱢᱟᱠᱟᱱᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱩᱱᱠᱩ ᱩᱱᱤ ᱠᱷᱟᱱ ᱥᱮᱱᱚᱜ ᱮᱱᱟ ᱟᱨ ᱮᱴᱟᱜ ᱠᱚ ᱵᱷᱩᱞ ᱨᱮ ᱟᱲᱜᱩ ᱠᱚᱣᱟ, ᱟᱨ ᱚᱱᱟᱛᱮ ᱤᱥᱣᱚᱨᱤᱭ ᱟᱥᱟᱱᱛᱚᱥ ᱨᱮ ᱟᱬᱟᱜᱮᱱᱟ।” 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.

Buku ya Ezekieli yose yashyizwe mu rwego rw’isenywa rya Yerusalemu. Mu buhamya bwa Ezekieli, igotwa rya Nebukadinezari ryamaze umwaka n’igice ryagaragajwe mu buryo bwihariye, ariko “ishyirwa mu bikorwa rirushijeho kuba ry’ako kanya” ry’umuburo wa Yesu muri Matayo makumyabiri na kane riri mu minsi y’imperuka. Muri Ezekieli, uwo murongo w’ukuri uboneka mu gice cya makumyabiri na kane.

## January 15, 588 BC

15 Janwari 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.

> Mong ngwaga wa borataro le bongwe gape, mo kgweding ya bolesome, ka letsatsi la bolesome la kgwedi, lefoko la Morena la tla mo go nna, la re: Morwa motho, ikwaleleng leina la letsatsi, ee, la letsatsi leno ka bolone; kgosi ya Babelona e tlhasetse Jerusalema ka letsatsi leno ka bolone. Esekiele 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.

Omusiku ou, oo nokwa tulwa ko kovanongononi vamwe vomOmbibeli, okupangela kwa longithwa omwedhi omulongo nane kwa hovela. Oshigambo shaJehova she ya kuEzekieli omusiku oo sha li shihanganithwa nomufanekiso woshilando shomagazi, sho sha ningilwa po kembiya yi li momulilo yi lundululwa po komulilo omunene. Omufanekiso ou u li paushili u ukalele epangulo lyaJerusalem, ndele moshitukulwa shimwe sho oshike twa landula po, omwalikadi waEzekieli okwa tulwa mefiyafano molwa oshinyengo shoshikando shimwe, shi li oshiningenwa kutya okupangela oko taku ka nyona oshiiyomwene sha hovela.

> 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.

> Lagipun firman Tuhan datang kepadaku, demikian: Hai anak manusia, sesungguhnya Aku mengambil dari padamu kesukaan matamu dengan satu pukulan; namun janganlah engkau meratap ataupun menangis, dan janganlah air matamu bercucuran. Berkeluh-kesahlah dengan diam-diam, janganlah mengadakan perkabungan karena orang mati, ikatlah serbanmu pada kepalamu dan kenakanlah kasutmu pada kakimu, janganlah tutupi bibirmu, dan janganlah makan roti perkabungan dari orang-orang. Maka pada waktu pagi aku berbicara kepada bangsa itu; dan pada waktu petang isteriku mati; lalu pada waktu pagi aku melakukan seperti yang diperintahkan kepadaku. Yehezkiel 24:15–18.

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

Bongtelnirang manderangni mikkango Ezekielni toe agananiko aro uni jikgipa sigipani miksongani maia ong∙achim uko sing∙aha.

> 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.

> Mongwa ga maIseraele ya mpo: “Bo se bolelele gore dilo tše o di dirago di ra eng go rena?” Ke moka ka ba araba ka re: Lentšu la Morena la tla go nna la re: Bolela le ntlo ya Iseraele o re: Se ke se bolelago ke Morena Modimo: Bonang, ke tla goboša sehalalelo sa ka, botse bja maatla a lena, se mahlo a lena a se kganyogago, le seo meoya ya lena e se kwelago bohloko; gomme barwa ba lena le barwedi ba lena bao le ba tlogetšego ba tla bolawa ka tšhoša. Hesekiele 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.

Pamaliah ni Ezekiel eng santuario parehu la ring mitukoy bilang “ing nasa ning mata mu” king pasabing iti. Ating sasabian deng historyador biblikal a ing pangubkub miglala ya king labing walung bulan, samantalang deng pangubkub da Cestius ampong Titus miglala la king apat a banua manibat king banua 66 angga king banua 70. Ing masinsing bilang ning panaun manibat king mumunang pangubkub ni Cestius angga king pagkasira na iti atlung banua at kapatad, dapot nung gamitin ya ing “inclusive reckoning,” a ya ing malaut a gagamitan king Biblia, apat yang banua. Ing pamanalastas a balu la ing aduang pamanuking iti a balid la, pabalung tamu a akit ing atlung banua at kapatad manibat kang Cestius angga kang Titus, at pati na ing apat a banua.

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.

Kita mempunyai dua saksi tentang undang-undang Ahad dalam dua kebinasaan Yerusalem, dan perincian kedua-dua sejarah itu harus diterapkan kepada undang-undang Ahad yang akan segera datang—di mana Laodikia dimuntahkan keluar dari mulut Tuhan. Permulaan pengepungan Nebukadnezar ditandai oleh kematian isteri Yehezkiel. Pada saat kematiannya, Yehezkiel diperintahkan supaya tidak berkabung secara terbuka, kerana dia adalah tanda bagi orang Yahudi yang dibawa ke dalam pembuangan.

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.

Permulaan tempoh empat tahun dari 66 hingga 70 ditandai oleh tanda kekejian yang membinasakan, yang merupakan tanda bagi orang-orang Kristian di Yerusalem untuk melarikan diri.

> 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.

> Ngenkhe phela nati nibona sinengiso sekubhujiswa, lesakhulunywa ngaso nguDanyela umphrofethi, simi endzaweni lengcwele, (lofundayo, akacondze:) khona-ke labo labaseJudiya ababalekele etintsabeni. Matewu 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:

Mantĩmberĩ maingĩ marĩa marĩ na ũhoro ũmwe mũno, na mantĩmberĩ macio maĩrĩ moothe marĩ na “kĩmenyithia” kũu mũtwe wa gũthĩmbwo. Rĩrĩa Ezekieli aarondorire ũhoro wa gũkũa kwa mũtumia wake na gũtirĩ kũmourĩrĩria gwake, aaronjorire, agacoka akĩandĩka:

> 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.

> Na mui ruai hi Ezekiel chu a ni ang a che u va: a tih zawng zawng ang chuan nangni pawhin in ti dawn nia; hei hi a lo thleng chuan, kei hi Lalpa Pathian ka ni tih in hre dawn nia. Ezekiel 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.

Tanda kematian isteri Yehezkiel merupakan suatu pengenalpastian akan kehancuran Yerusalem dan Bait Suci yang bakal segera datang serta pembuangan ke Babel yang menyusul sesudahnya. Tanda pembinasa keji, yang telah difirmankan oleh Daniel, merupakan suatu peringatan supaya melarikan diri daripada kebinasaan itu, namun kedua-dua pengepungan itu mempunyai suatu tanda pada permulaannya.

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.

Ɔbɛyɛ nkɔmhyɛ mu atwa mu ansa na Memeneda law a ɛreba ntɛm no aba, na Hesekiel yere wu no yɛ agyiraehyɛde a ɛkyerɛ sɛ Laodikea Seventh-day Adventist asafo no wɔatwam afi so koraa; na mmom, Hesekiel yɛ agyiraehyɛde a ɛfa ɔha aduanan anan mpem no ho, na ɔno ne frankaa no ho sɛnkyerɛnne a wɔma so wɔ atwa mu no mfiase. Hesekiel yɛ ɔha aduanan anan mpem no frankaa wɔ Babilon atwa mu no mfiase, na akyiwade a ɛma amamfõ no agyiraehyɛde wɔ mfiase no ne Roma “agyiraehyɛde” no. Agyiraehyɛde baako ka kɔkɔbɔ a ɛwɔ mu ho, na deɛ ɛka ho no ka kɔkɔbɔ a efi akyi ho. Ampa ara na wɔde kɔkɔbɔ maa Kristofo wɔ afe 66 no mu, nanso kɔkɔbɔ no agyiraehyɛde ne Roma. Agyiraehyɛde a ɛwɔ Babilon sɛe mu no ne Hesekiel yere. Roma ne kuw a wonya aboa no agyiraehyɛde, na Hesekiel ne wɔn a wonya Onyankopɔn nsɔano no agyiraehyɛde.

## Two Ending Periods

Nako tse Pedi tša Mafelo

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.

Pengepungan pertama berlangsung selama delapan belas bulan dan pengepungan kedua berlangsung selama empat tahun. Kedua-dua pengepungan itu memperoleh penggenapan yang “lebih langsung” pada akhir zaman, dan kedua-dua pengepungan itu berhubung secara langsung dengan nubuatan tiga ratus sembilan puluh satu tahun dan lima belas hari yang terdapat dalam Wahyu pasal sembilan ayat lima belas.

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.

Pamulaan han lima ka bulan han Pahayag 9:10 naglakip hin usa ka kasaysayan nga nagtimaan hin katloan kag walo ka tuig nga panahon nga natapos ha usa ka upat ka tuig nga paglikos, nga may kalabotan ha numero nga katloan kag walo, ngan nagpakilala han pagtindog han Islam. Ini nga upat ka tuig nga paglikos nakakaangay han kaangayan hini dida han kasaysayan nga nagtikang han natapos an (lima ka bulan) usa ka gatos ngan kalim-an ka tuig ngan nagtitikang an tulo ka gatos siyamnapu’t usa ka tuig ngan napulo kag lima ka adlaw. Nagtikang ini han Hulyo 27, 1449, ngan upat ka tuig an naglabay, an Islam nagdala hin paglikos nga kalim-an kag lima ka adlaw kontra ha Constantinople nga natapos han 29 Mayo 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.

Bila nubuatan waktu yang bermula pada 27 Julai 1449 berakhir pada 11 Ogos 1844, empat tahun pergerakan malaikat pertama dan kedua dari 1840 hingga 1844 selaras dengan kepungan selama empat tahun dari 1333 hingga 1337, dan juga tempoh empat tahun dari 1449 hingga 1453. Ketiga-tiga saksi itu, yang semuanya secara langsung merupakan sebahagian daripada garis nubuatan yang sama, melambangkan suatu tempoh simbolik selama empat tahun apabila pergerakan malaikat pertama dan kedua dari 1840 hingga 1844 diulangi dalam sejarah pergerakan malaikat ketiga. Ketiga-tiga saksi itu menandakan suatu kepungan selama empat tahun dalam sejarah seratus empat puluh empat ribu. Tempoh empat tahun itu juga digambarkan oleh kepungan-kepungan Yerusalem pada tahun 66 dan 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.

Permulaan pengepungan empat tahun oleh Cestius pada tahun 66, dan kemudian pengakhirannya oleh Titus pada tahun 70, menghasilkan suatu simbol alfa dan suatu simbol omega bagi suatu tempoh empat tahun. Tempoh yang sama itu juga digambarkan sebagai tiga setengah tahun, yang seterusnya selaras dengan tiga setengah tahun nubuat ketika Roma kepausan menginjak-injak tempat kudus.

> 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.

> Tetapi pelataran yang di luar Bait Suci itu, biarkanlah, dan janganlah engkau mengukurnya; karena itu telah diberikan kepada bangsa-bangsa bukan Yahudi; dan kota suci itu akan mereka injak-injak selama empat puluh dua bulan. Dan Aku akan memberikan kuasa kepada kedua saksi-Ku, dan mereka akan bernubuat seribu dua ratus enam puluh hari lamanya, berpakaian kain kabung. Wahyu 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.

> Mereka akan tewas oleh mata pedang dan akan dibawa sebagai tawanan ke segala bangsa; dan Yerusalem akan diinjak-injak oleh bangsa-bangsa lain, sampai genaplah zaman bangsa-bangsa lain itu. Lukas 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.

Ndzi bohlokwa swinene ku xiya leswaku ndzi tirhisa ku hlayela ka “ku katsa” na ka “ku hambanisa” eka nkarhi lowu yimeleriwaka hi xikombiso xa alifa xa Cestius ku ya eka xikombiso xa omega xa Titus. Leswi swi kombisa leswaku ku yimeleriwe ku tirhisiwa ka nkarhi hi tindlela timbirhi eka matimu yin’we. Se hi ku langutile eka nsinya lowu wa le Bibeleni loko hi kambisisa (eka swihloko swo tala leswi hundzeke), nkarhi exikarhi ka ku endzela ka Yesu eKesariya-Filipi (Panium) na riendzo ra Yena ro ya eNtshaveni wa Ku Hundzuka ka Xivumbeko. Vatsari vambirhi va Bibele va tsala masiku ya tsevu, kasi un’we u tsala masiku ya nhungu.

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

> Selepas enam hari, Yesus membawa Petrus, Yakobus, dan Yohanes, saudaranya, lalu membawa mereka naik ke sebuah gunung yang tinggi, terpisah daripada orang lain. Matius 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.

> Undur sex dagar tók Jesus Pætur, Jakup og Jóhannes við sær, og førdi teir einsamallar niðan á eitt høgt fjall; og hann varð ummyndaður fyri eygum teirra. Markus 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.

> अनि यी भनाइहरूका लगभग आठ दिनपछि, उहाँले पत्रुस, यूहन्ना र याकूबलाई साथ लिनुभयो, र प्रार्थना गर्न पहाडमा जानुभयो। लूका 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.

Mabebejweŋ en Jerusalem ej juon “application eo elab an direct” ñan raan ko ilo jemlokin, im jorrāān in ej ruo kain lale ro rej bōk kōn Babylon im Rome. Ruo kain lale kein rej mālim in etal ibben doon, ak rej lelok nan jikin-jot nāan in kejbarok eo ekkar im aorōk bwe ren kōkāāl kapeel in. Kij in kōn Rome (66 ñan 70) ear eman yiō ko enāān, im men in bar kanne bwe ej bōk jikin ñan yiō ko ettolu im juon bōtaab. Yiō ko ettolu im juon bōtaab rej jonan ippān an wor an kabebak Sanctuary eo im host eo, men eo pāganism im papalism jimor rej kōmman. An kabebak eo kōn papalism ear ñan yiō ko ettolu im juon bōtaab ilo kāttin, einwōt an kar lewaj an waanjoñak ilo yiō ko ettolu im juon bōtaab ilo jejjet kij eo kōn Rome.

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.

Siege ya malembe ma mune yoleyo ehlanganisiwa na minkarhi ya malembe ma mune leyi fambelanaka na nxaxamelo wa vuprofeta lowu kombisa ku tlakusiwa ka Vuislamu, kutani endzhaku ku tlakusiwa ka nyakazo wa yintsumi yo sungula ni ya vumbirhi, kutani ya vunharhu. Cestius ku ya eka Titus swi hlangana na giringiri ra Rhoma ra vupapa naswona swi tlhela swi hlangana na giringiri ra Vuislamu. Giringiri ra Rhoma ni malembe manharhu ni hafu ya Cestius na Titus swi hlangana na malembe manharhu ni hafu ya xikombiso ya Rhoma ra vupapa, hi ndlela yoleyo swi kombisa swiyimo swimbirhi swa Rhoma ra vuhedeni ni ra vupapa. Giringiri ra Vuislamu ri hlanganisiwa hi matimu wolawo ma fanaka loko ma twisisiwa tanihi malembe ma mune, kambe hilaha swi nga hakona hi giringiri ra Rhoma ematimwini wolawo, Vuislamu byi fambelanisiwa na matimba ya vumbirhi lama nga ehansi ka giringiri ra Vuislamu—ku nga Vuvadventista. Nkarhi wa malembe manharhu ni hafu wu yimela Rhoma eka swiyimo swa rona hinkwaswo swimbirhi, naswona nkarhi wa malembe ma mune wu yimela Vuislamu ni Vuvadventista. Rhoma ra vuhedeni ni ra vupapa a swi koti ku hambanisiwa hi vuprofeta, naswona na byona Vuislamu ni Vuvadventista a swi koti ku hambanisiwa.

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.

Ini secara kenabian menuntut bahwa ketika kita mempertimbangkan pengepungan Babel, dua pemahaman tentang waktu harus terlihat dalam ilustrasi pengepungan selama delapan belas bulan itu. Dua representasi waktu dalam pengepungan yang dibawa oleh Roma, secara kenabian menuntut dua representasi waktu dalam pengepungan yang dibawa oleh Nebukadnezar. Pengepungan Nebukadnezar selama delapan belas bulan juga dapat dipahami sebagai lambang satu setengah tahun. Delapan belas bulan adalah satu setengah tahun, dan satu setengah dapat dinyatakan sebagai 1,5 tahun. Pengepungan Nebukadnezar itu adalah sekaligus delapan belas bulan dan satu koma lima (1,5) tahun.

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.

Les dix-huit mois désignent la puissance qui devait fouler aux pieds Jérusalem, et les 1,5 années désignent l’islam. La roue prophétique de calcul qui identifie dix-huit mois identifie Babylone, et l’autre roue prophétique de calcul identifie l’islam. Nous n’avons pas encore présenté l’explication de la manière dont nous parvenons à l’application des 1,5 années en relation avec l’islam, mais il convient de noter que les deux calculs de temps dans la destruction opérée par Rome sont liés à la roue prophétique de Rome (païenne comme papale), et que l’autre calcul est lié à la roue prophétique de l’islam. Ces caractéristiques se retrouvent dans les destructions alpha et oméga de Jérusalem.

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.

Pengepungan Yerusalem selama empat tahun oleh Cestius dan Titus melambangkan berakhirnya suatu garis nubuatan yang dimulai dengan suatu masa tiga puluh delapan tahun, yang diakhiri dengan pengepungan empat tahun yang melambangkan pengangkatan Islam; dan masa empat tahun yang terakhir dalam garis yang sama itu melambangkan pengangkatan panji dari seratus empat puluh empat ribu.

We will continue these things in the next article.

Kita akan melanjutkan perkara-perkara ini dalam artikel yang berikutnya.

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