Five Hidden Months
Phisqa imantat phaxsi
The message of Islam as represented by verse ten was presented in connection with the time set forth in verse fifteen by Josiah Litch in 1838. At that point there were elements of the prophecy that were hidden from Litch’s view. By August 1, 1840, Litch published a more thorough presentation, based upon what had been revealed to him after 1838 from the message of “five months.” In 1838 part of Revelation nine’s message of “five months” had been hidden from Litch. The hidden portion of the prophecy of five months was unsealed to Litch before 1840, and the unsealing produced the manifestation of the power of God from 1840 to 1844.
Tunkïr jiskʼa tʼaqan uñachtʼayat Islaman yatiyäwipxa, Josiah Litch chachaw 1838 maran tunka phisqanïr jiskʼa tʼaqan qhanañchat pachampi chiktʼayasin uñtʼayäna. Uka pachanxa, uka profecian yaqhip chiqanakapax Litch chachatakix imantatäskänwa. 1840 maran agosto phaxsit 1 urukamaxa, Litch chachax “phisqa phaxsinaka” sat yatiyäwit 1838 marat qhipat jupar qhanstayatäkäna ukarjamaw jukʼamp phuqhat mä qhanañchäwi qillqat uñtʼayxäna. 1838 maranxa, Apocalipsis libron llätunkïr jaljapan “phisqa phaxsinaka” sat yatiyäwipat mä chiqax Litch chachatakix imantatäskänwa. Phisqa phaxsinaka tuqit profecian imantat chiqapan sellopax 1840 marat nayraw Litch chachataki jistʼaratäna, ukat uka sello jistʼarañaw 1840 marat 1844 marakamax Diosan chʼamapan uñachtʼayasiñap utjayäna.
The five months of verse five was hidden until 2026. When Elisabeth came out of five months of hiding, she was joined by Mary. Mary aligns the five months of hiding with the parable of the ten virgins, for, unlike Elisabeth, Mary was a pregnant virgin and Elisabeth was a pregnant woman beyond the age to bear children. Both were miracle births in their own way, but Mary was a virgin. All the prophets speak of the end of the world, and the virgins represented by Mary in the latter days are the five wise virgins who make up the Philadelphian movement of the third angel who are numbered as one hundred and forty-four thousand. Elisabeth and Mary meet in the sixth month after Elisabeth’s five months of hiding. The five months of verse five was hidden until 2026.
Phisqïri jisk'a t'aqankir phisqa phaxsix 2026 marakamaw imantatäna. Elisabetax phisqa phaxsi imantasisin mistkäna ukhaxa, Maríaw jupamp mayachasïna. Maríax phisqa phaxsi imantasiñxa tunka virgen tawaqunakat parlir uñacht'äwimpiw chikachayi, kunattix Maríax, Elisabetat mayjaxa, usur virgen tawaqünwa, Elisabetasti wawanïñatak maranakap pasayxat usur warmïnwa. Uka pä yurïwix mayj mayja tuqit milagronakänwa, ukampis Maríax virgen tawaqünwa. Taqi profetanakaw akapachan tukusiñapat parlapxi, ukat qhipa urunakan Maríax uñacht'ayki uka virgen tawaqunakasti phisqa yatiñani virgen tawaqunakawa; jupanakaw kimsïri angelan Filadelfia unxtäwipaxa, ukat pataka pusi tunka pusini waranqar jakhutäpxiwa. Elisabetampi Maríampix Elisabetan phisqa phaxsi imantasiñap qhipat suxtïri phaxsinw jikisipxi. Phisqïri jisk'a t'aqankir phisqa phaxsix 2026 marakamaw imantatäna.
When John was born, Mary returned to Nazareth, and Zacharias was no longer dumb. Mary was with Elisabeth until the door closed at the Sunday law, when prophecy speaks. Zacharias is the alpha waymark that is made dumb and also the omega waymark who speaks at the birth of his son. Zacharias is at the beginning and the ending, representing both the first and third angels. Elisabeth is the second angel’s message, and Mary is the midnight cry message that joins Elisabeth at the end of the five months of hiding.
Juanax yurkäna ukhaxa, Maríax Nazaret markaruw kutt'xäna, Zacaríasasti janiw amüxänti. Maríax Elisabetampïskänwa, domingo uru imañ kamachin punkux jist'antaskäna ukapachkama, ukapachaw profeciax parli. Zacaríasax amukt'ayatäki uka alfa thakhi chimpüwa, ukhamarak yuqapan yurïwipan parlki uka omega thakhi chimpurakiwa. Zacaríasax qalltan ukhamarak tukuyan utjasa, nayrïr angelarusa kimsïr angelarusa uñacht'ayiwa. Elisabetax payïr angelan yatiyäwipawa, Maríasti phisqa phaxsi imantasïwin tukuyapan Elisabetamp mayachaski uka chika arum arnaqäwin yatiyäwipawa.
Noah’s family of eight was hidden in the ark for five months, and then the ark rested on Mount Ararat. The midnight cry joined the second angel at Exeter and continued until the door closed on October 22, 1844, in fulfillment of the parable of the ten virgins. Mary joined Elisabeth at Exeter and continued until the birth of John.
Noé chachana kimsaqallqu jaqinakani familiapaxa phisqa phaxsiwa arca manqhana imantatäna, ukatsti arcaxa Ararat qullu patxaruwa sayt'äna. Chika aruma arnaqäwixa Exeter markanwa payïr angelampi mayachasïna, ukatsti tunka virgen tawaqunakat parlir uñacht'äwi phuqasa, 1844 marana octubre phaxsina 22 urupana punku jist'antasiñapkamawa sarantaskakïna. Maríaxa Exeter markanwa Elisabetampi mayachasïna, ukatsti Juanina yurïwipkamawa sarantaskakïna.
The message that was hidden from Litch in 1838 was the message of “five months.” The hiding of five months is represented by eight people in the ark; it is Elisabeth hiding during her first five months of pregnancy. It was the Lord holding His hand over the five months in 1838, until He removed His hand from the five months, allowing Litch to publish the date ten days before its fulfillment. When the message of five months is unsealed in the latter days, as it is now being set forth, you are at the six days of the Exeter camp meeting, from the 12th to 17th of August, 1844, that were followed by sixty-six days to the closed door of October 22, 1844. There were seventy-two days, but when they are placed in a prophetic line and the waymarks are then isolated, it can be seen that the sign of the siege represented by the Exeter camp meeting was six days that were followed by sixty-six days until the closed door. Prophetically the period is represented as 6 6 6.
1838 maran Litch chachat imantatäkäna uka yatiyäwix “phisqa phaxsi” siski uka yatiyäwïnwa. Uka phisqa phaxsinakan imantatäñapax arca manqhankir kimsaqallqu jaqinakampiw uñachtʼayasi; ukax Elisabethan usurïñapan nayrïr phisqa phaxsinakapan imantasitapawa. 1838 maranxa, Tatituw uka phisqa phaxsinakx amparapamp imxataskäna, uka phisqa phaxsinak patxat amparap apaqkäna ukhakama, ukhamatwa Litch chacharux phuqasiñapat tunka uru nayra uka urup qillqat tuqi yatiyañapatak jaytäna. Phisqa phaxsin yatiyäwipan sellopax qhipa urunakan apaqatäki ukhaxa, kunjamtï jichhax qhanstayasiski ukhama, jumax 1844 maran agosto phaxsin 12 urut 17 urukam Exeter markan campamenton apaskäna uka tantachäwin suxta urunakankasktawa, uka suxta urunakarux 1844 maran octubre phaxsin 22 urupankir jistʼantat punkukam suxta tunka suxtani urunakaw arkäna. Paqallqu tunka payani urunakaw utjäna, ukampis uka urunakax mä profecía siqir uchatäki, ukat thakhi chimpunakax sapa mayni jaljatäki ukhaxa, Exeter markan campamenton apaskäna uka tantachäwimp uñachtʼayat marka muyuntäwin chimpupax suxta urunakätap uñjasispawa, uka urunakarusti jistʼantat punkukam suxta tunka suxtani urunakaw arkäna. Profecía tuqitxa, uka pachax 6 6 6 ukhamaw uñachtʼayasi.
The history of the siege as represented by Exeter unto October 22 is represented by Cain’s sixth generation Lamech. The door is closed just after the prophecy of five months is unsealed. It closes progressively, but the progression for Adventism began at 9/11, and it ends at the siege. When the siege arrives, you will manifest the character of either Lamech of Cain or Lamech of Seth. The number of that history for Lamech of Cain is 6 6 6, and the number for Lamech of Seth and the church triumphant is 7 7 7.
Exeter ukhat octubre phaxsin 22 urukam uñacht’ayatäki uka muyuntäwin sarnaqäwipaxa Cain chachan suxtïr generacionankir Lamech chachampiw uñacht’ayata. Phisqa phaxsit parlki uka profecian sellopa apaqatäxipanxa, ukharpachaw punkuxa jist’antasi. Juk’at juk’atwa jist’antasi, ukampis adventismotakixa uka juk’at juk’at jist’antasiñaxa 9/11 ukanwa qalltäna, muyuntäwinwa tukuyaraki. Muyuntäwixa purinkani ukhaxa, Cain chachat jutir Lamech chacha jan ukax Seth chachat jutir Lamech chacha kunjam chuymanïkänsa ukwa jumaxa uñacht’ayäta. Cain chachat jutir Lamech chachatakixa uka sarnaqäwin jakhupaxa 6 6 6 ukawa, Seth chachat jutir Lamech chachataki ukhamarak atipjir iglesiatakisti 7 7 7 ukarakiwa.
The manifestation of the two characters represented by the two Lamechs and by 666 or 777 begins with the events that propel Adventism into the public’s attention as the question is raised about why Adventists were silent about the warning of the fireballs of Nashville. The escalating controversy becomes a visual demonstration in advance of the closed door of the soon-coming Sunday law that was typified by the animals ascending the ramp into the ark. The escalating visual warning was also typified by the experience of Elijah on Mount Carmel and by the Millerite movement of 1844.
Pä Lamechampi, 666 jan ukax 777 jakhunakampiraki uñachtʼayatäki uka pä kasta jaqïñan qhanstañapaxa, Nashville markan nina muruqʼunakat utjkäna uka iwxtʼäwi tuqit kunatsa adventistanakax amukïpxäna sasin jisktʼasi ukhaxa, adventismo ukar taqi jaqinakan amuyup uñtayir utjäwinakampiw qallti. Jukʼamp jukʼamp jilxattir uka chʼaxwäwixa, niyaw purini uka domingo uru imañ leyin jistʼantat punkupat nayraqat uñjañjam mä uñachtʼäwiruw tuku; uka jistʼantat punkuxa, uka rampnam makhatasin arcar mantir uywanakampiw nayratpach uñachtʼayatäna. Jukʼamp jukʼamp jilxattir uka uñjañjam iwxtʼäwixa, Carmelo qullun Elíasar kunatï paskäna ukampi, 1844 maran Millerita sartäwimpis nayratpach uñachtʼayatarakïnwa.
The Prophetic Structure of the Siege
Muyuntäwin profecía tuqit uttʼäwipa
The prophetic structure of a siege that ends at the destruction of the city represents a period of time that begins with a sign and ends with a sign. It represents a period of time and a point in time. The period of the formation of the image is represented in a variety of ways. Every prophetic structure of this nature in the inspired testimony is typifying the image of the beast testing time that culminates with the mark of the beast.
Markan t'unjäwipamp tukusir muyuntäwin profecía tuqit wakichäwipaxa mä chimpump qalltir ukhamarak mä chimpump tukusir mä pacha jalja uñacht'ayiwa. Ukaxa mä pacha jalja ukhamarak pachan mä chiqapa uñacht'ayiwa. Uñacht'äwi lurasiñ pacha jaljaxa kunayman tuqitwa uñacht'ayasi. Diosan amuyt'ayata qhanañchäwin aka kasta sapa profecía tuqit wakichäwixa ajjsarkañ animalan chimpupamp tukusir ajjsarkañ animalan uñacht'äwip tuqit yant'äwi pacha nayratpach uñacht'ayiwa.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“‘Uka axsarkañ animalatak lurata uñachtʼäwi’ satäkis ukaxa, protestante iglesianakaxa dogmanakap phuqhayañatakix marka apnaqir chʼaman yanaptʼap thaqapxani ukapachan uttʼayasini uka iyawsäwit saranukut protestantismo kastaruw uñachtʼayi. ‘Uka axsarkañ animalan chimpupa’ satäkis ukaxa kun sañ munisa uk qhananchañatakïskiwa.” Jachʼa Chʼaxwäwi, 445.
The period of time represents the formation of the image to and of the beast; the mark of the beast is enforced when the image that has been forming reaches the point where it can speak a Sunday law into existence. The mark of Rome’s authority was typified by Nebuchadnezzar when Jerusalem was destroyed. Whether Babylon or Rome, the structure of the siege is emphasizing the king of the north in the latter days. The siege of Orhan from 1333 unto 1337 and the four years from July 27, 1449 unto the siege of Constantinople in 1453 not only typify the period from August 11, 1840 unto October 22, 1844, but the sieges also emphasize the role of Islam as the children of the east wind of Bible Prophecy. The theme of the king of the north (Babylon or Rome) and the east wind is the “tidings out of the east and out of the north” in Daniel 11:45.
Uka pachaxa ajjsarkañ animalataki ukhamarak uka animalar uñtasit jamuqan lurasïwipwa uñachtʼayi; lurasiskir uka jamuqaxa arsutapampi domingo uru imañatak mä kamachi utjayirjamäxi ukhaw uka animalan chimpupa munkir jan munkir katuqañax waytʼasi. Roman munañanïñapan chimpupaxa, Jerusalén markax tukjatäkäna ukhaw Nabucodonosor tuqi nayratpach uñachtʼayatäna. Babiloniäpas Romäpas, muyuntäwin uttʼäwipaxa qhipa urunakan alay tuqinkir reyiruw jukʼamp qhan uñachtʼayaski. Orhanan 1333 marat 1337 marakam muyuntäwipampi, 1449 maran julio phaxsin 27 urupat 1453 maran Constantinopla markar muyuntañkam utjkäna uka pusi maranakampixa, janiw 1840 maran agosto phaxsin 11 urupat 1844 maran octubre phaxsin 22 urupkam utjkäna uka pachak nayratpach uñachtʼayapkiti, jan ukasti uka muyuntäwinakax Biblian profeciapankir inti jalsu thayan wawanakapjam Islaman luräwipwa jukʼamp qhan uñachtʼayapxaraki. Alay tuqinkir reyita (Babilonia jan ukax Roma) ukhamarak inti jalsu thayat parlir amuyuxa, Daniel 11:45 ukan utjki uka “inti jalsu tuqita ukhamarak alay tuqita jutir yatiyäwinaka” satawa.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Ukampisa inti jalsu tuqita ukhamaraki alay tuqita jutiri yatiyäwinakaxa juparuxa llakisiyaniwa: ukatwa jupaxa wali phiñasisaxa mistuni, walja jaqinakaru t'unjañataki, q'ala tukjañataki. Daniel 11:44.
The four years from July 27, 1449, unto the siege of Constantinople in 1453 identify not only a four-year period, but combined with the death of John Palaiologos in 1448, the period is also represented by five years.
1449 maran julio phaxsin 27 urut 1453 maran Constantinopla markar muyuntapkäna ukapachakam utjki uka pusi maranakaxa, janiw pusi maranakan mä pachak uñachtʼaykiti, jan ukasti, 1448 maran John Palaiologos jiwatapampi mayachtʼataxa, uka pachaxa phisqa maranakampiw uñachtʼayataraki.
The structure is represented in both destructions of Jerusalem and in Noah’s flood. It is in the first Passover in Egypt when it was required that the destroying angel see the sign of blood on the door that led Pharaoh and his host into the sea until the east winds were released and the waters closed the door of entrance into the promised land. The structure is in the alpha history of the church of Pergamos from 313 unto the first Sunday law in 321, and it is in the omega history of Pergamos from the decree of Justinian in 533 unto the Sunday law of 538. With Pergamos, the sign is either an edict or a decree, but both begin a period that culminates at a Sunday law.
Uka wakichäwixa Jerusalén markan pä kuti tukjatäwipansa, Noé chachan urunakapan utjkäna uka Uma Juicionsa uñacht'ayatawa. Ukaxa Egipto markan nayrïr Pascuankiwa, tukjir angelaxa punkun utjkäna uka wila chimp uñjañapaxa wakiskäna ukhaxa; uka punkuwa Faraonarusa ejercitoparusa qutar irpantäna, inti jalsu tuqinkir thayanakaxa antutatäpkäna ukat umanakaxa arsut uraqir mantañ punku jist'antapkäna ukakama. Uka wakichäwixa Pérgamo iglesian alfa sarnaqäwipankiwa, 313 marat 321 marankir nayrïr domingo uru tuqit kamachikama, ukat Pérgamon omega sarnaqäwipankirakiwa, 533 marankir Justinianon decretopat 538 marankir domingo uru tuqit kamachikama. Pérgamo tuqitxa, chimpuxa mä edictowa jan ukaxa mä decretowa, ukampis paypachawa mä pacha qalltayapxi, uka pachaxa domingo uru tuqit mä kamachimpiwa tukusi.
The structure of Ezekiel’s siege and destruction of Jerusalem was from 587 BC unto 586 BC: two years when considering the time inclusively and 1.5 years when considering the time exclusively. Another siege structure of prophecy is also represented by two years in the campaign of Panium that included the battle of Panium in 200 BC and the siege of Sidon in 198 BC. The death of Ezekiel’s wife aligns with the death of Lamech, the death of John Palaiologos and the battle of Panium.
Ezequielan Jerusalén marka muyuntäwipana ukhamarak t'unjäwipana utt'äwipaxa janïr Cristox naskäna uka 587 marat 586 marakamänwa: pachan qalltapampi tukuyapampi jakthapisaxa pä maränwa, uka purap jan jakthapisaxa 1.5 maränwa. Profecian yaqha muyuntäwi utt'äwipaxa Panium ch'axwäw saräwin pä marapampirakiw uñacht'ayasi, uka saräwinxa janïr Cristox naskäna uka 200 maran Panium ch'axwäwimpi ukhamarak janïr Cristox naskäna uka 198 maran Sidón marka muyuntäwimpiw utjäna. Ezequielan warmipan jiwañapaxa Lamecan jiwañapampi, Juan Paleólogon jiwañapampi ukhamarak Panium ch'axwäwimpiw chikachasi.