Five Hidden Months
Lebbi jowi cuuɗaaɗi
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.
Ɓatakuru Islaam, hono no ndu holliraa e aaya sappo, Josiah Litch hollirii ndu e hitaande 1838, e jokkondiral e sahaa holliraaɗo e aaya sappo e jowi. E oon sahaa, wonnoo geɗe e annabaaku nguu ɗe suuɗananoo Litch. Haa e 1 Ut 1840, Litch saaktinii bayyinoore ɓurnde timmude, tugnaade e ko feeññinanoo mo caggal 1838 ummoraade e ɓatakuru “lebbi jowi”. E hitaande 1838, taƴre e ɓatakuru “lebbi jowi” e Feeññinannde jeenay suuɗananooma Litch. Taƴre suuɗanoonde e annabaaku lebbi jowi ndee udditanaama Litch hade 1840, tee udditugol ngol addii feeñugol doole Alla gila 1840 haa 1844.
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.
Lebbi jowi gonɗi e aaya jowi ɗin no cuuɗanoo haa hitaande 2026. Nde Elisabeth yalti, caggal suuɗagol mum lebbi jowi, Mary ari hawri e makko. Mary jokkondiri lebbi jowi ɗi suuɗagol ɗin e misal surɓe sappo ɓen, sabu Mary wonnoo surbaajo reeduɗo, ko seerti e Elisabeth, mo wonnoo debbo reeduɗo ɓurtuɗo duuɓi jibingol. Jibingol gooto kala e maɓɓe ɗiɗo wonnoo kaawis e mbaadi mum, kono Mary wonnoo surbaajo. Annabaaɓe ɓen fow no kaala fii gasirde aduna, tee surɓe ɓe Mary maantini e balɗe sakkitiiɗe ɗen ko surɓe jowi hakkilɓe ɓen, ɓe ngoni dillere Philadelphia nde malaa'ikaajo tataɓo on, ɓe limoore mum'en woni ujunnaaji teemedere e cappanɗe nayo e nayo. Elisabeth e Mary no kawra e lewru jeegomɓuru ndun, caggal lebbi jowi ɗi suuɗagol Elisabeth ɗin. Lebbi jowi gonɗi e aaya jowi ɗin no cuuɗanoo haa hitaande 2026.
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.
Nde John jibinaa, Mary ruttitii Nazareth, Zacharias kadi heddaano muumɗo. Mary wonnoo e Elisabeth haa nde damal ngal uddaa e sariya ñalawma Alat, nde haala annabaaku haalata. Zacharias woni maande laawol alfa, tawa o waɗetee muumɗo, kadi o woni maande laawol omega, tawa o haalata nde ɓiɗɗo makko gorko jibinaa. Zacharias woni e fuɗɗoode e timmoode, tawa o tinndina malaa'ikaajo aranɗo e malaa'ikaajo tataɓo fow. Elisabeth woni ɓatakuru malaa'ikaajo ɗiɗaɓo, Mary kadi woni ɓatakuru noddaango hakkunde jemma ndu hawrata e Elisabeth e timmoode lebbi jowi suuɗaade.
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.
Ɓesngu Noah, ngu joginoo yimɓe jeetati, suuɗaama e nder gaal ngal lebbi jowi, caggal ɗum gaal ngal darii e hoore Fello Ararat. Noddaango hakkunde jemma ngoo hawtii e malaa'ika ɗiɗaɓo oo to Exeter, kadi jokki haa dammugal ngal uddaa ñalnde 22 Oktoobar 1844, ko ɗum timmini misal surbaaɓe sappo ɓen. Mary hawtii e Elisabeth to Exeter, kadi jokki haa John jibinaa.
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.
Ɓatakuru ndu suuɗanoo Litch e hitaande 1838 wonnoo ko ɓatakuru “lebbi jowi.” Suuɗgol lebbi jowi ngol holliraa ko yimɓe jeetati ɓe wonnoo e laana; ɗum ko suuɗagol Elisabeth e nder lebbi jowi arani ɗi reedu makko. Ko Joomiraaɗo wonnoo jogiiɗo junngo Makko dow lebbi jowi ɗin e hitaande 1838, haa nde O itti junngo Makko dow lebbi jowi ɗin, ɗum addani Litch waawde feññinde ñalngu ngun balɗe sappo hade timmungol mum. So maande nde ɓatakuru lebbi jowi ndu uddiraa ittaama e balɗe cakkitiiɗe, no ndu woniri jooni e bayyineede, on ngoni e balɗe jeegom dental diina e hoɗorde Exeter, gila 12 haa 17 lewru Ut, 1844, ɗe balɗe cappanɗe jeegom e jeegom ndewti haa e baafal ngal uddaa e ñalngu 22 lewru Oktoobar, 1844. Ko balɗe cappanɗe jeeɗiɗi e ɗiɗi wonnoo, kono so ɗe mbaɗaama e gorol annabaaku tee caggal ɗum maandeeji laawol ɗin ceertinaama, ena waawi yi'eede wonde maande taaragol e konu, nde dental diina e hoɗorde Exeter holliri, wonnoo ko balɗe jeegom ɗe balɗe cappanɗe jeegom e jeegom ndewti haa e baafal ngal uddaa. E maanaa annabaaku, sahaa oo holliraa hono 6 6 6.
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.
Daartol piilagol, wano Exeter hollirta ngol haa e 22 Oktoobar, ko Lamech, mo woni e yonta jeegomaɓo e leñol Cain, hollata ngol. Damal ngal uddetee ɗoon e ɗoon caggal nde maande annabaaku fii lewruuji jowi ngun ittaa. Ngal uddetee seeɗa-seeɗa, kono wonande diina Adwentiistɓe, ngol uddagol seeɗa-seeɗa fuɗɗii ko e 9/11, tee ngol timmata ko e piilagol. So piilagol ngol yottii, on kollay jikku Lamech mo leñol Cain walla jikku Lamech mo leñol Seth. Limre daartol ngol wonande Lamech mo leñol Cain ko 6 6 6, tee limre wonande Lamech mo leñol Seth e moftal ngal fooli ko 7 7 7.
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.
Feeñugol jikkuuji ɗiɗi ɗi Lamech’en ɗiɗo ɓen e 666 walla 777 kollirta ɗin fuɗɗotoo e kewuuji ɗi waɗata jamaa watta hakkille mum e laawol diina Adventist’en, e sahaa nde naamnal ummotoo fii hol ko waɗi Adventist’en deƴƴiniri e reentinoore balle jayngol Nashville ɗen. Yeddondiral ngal woni e ɓeydude tiiɗde ngal waylotoo e hollital yi’eteengal hade damal uddangal ngal sariya ñalngu Alat arayngol e ko leelaani ngol, ko holliraa e maande e kulle ɗen ƴawata laawol ɓantirngol ngol haa naata e laana. Reentinoore yi’eteende nde woni e ɓeydude tiiɗde nden holliraama kadi e maande e ko Iliya hawri e Fello Karmel e dillere Millerite’en nde hitaande 1844.
The Prophetic Structure of the Siege
Mbaydi Taaragol Ngol e Annabaaku
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.
Njuɓɓudi annabaaku taarugol saare e konu, ngol joofata e halkugol saare ndee, ina tinndina sahaa fuɗɗotooɗo e maande, joofira e maande. Ɗum ina tinndina juutal sahaa e sahaa gooto keeriiɗo. Sahaa mahugol nataal ngal ina holliree e peeje ceertuɗe. Kala njuɓɓudi annabaaku hono ndii e nder seeditorgal hokkiraangal e ilham ina woni yeru sahaa ƴeewndeede e nataal ngamri ndii, sahaa mo timmitoo e maande ngamri ndii.
“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.
“‘Nataal ngamri ndin’ ina hollira mbaadi diine Protestantɓe mo yaltitii e gomɗinal goongawal, ndi sosetee tuma nde mofte Protestantɓe ɗen ɗaɓɓata ballal laamu aduna ngam doolnude yimɓe ɗowtanaade jannginooje diine majje. ‘Maande ngamri ndin’ heddii haa jooni laaɓnireede.” Yeddondiral Mawngal, 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.
Duumol sahaa ngol ina hollira mahgol nataal ngal waɗananaa kullu ngu, tawa ko nataal maggu; maande kullu ngu ina waɗɗinee e doole so nataal ngal wonnoo e maheede yottii e to ngal waawi wowlude haa sariya Alahadi wooda. Nebuchadnezzar hollirno maande laamu Rome e yeru tuma nde Jerusalem halkinaa. Hay so ko Babylon, hay so ko Rome, mbaydi taarorgol saare e konu ngol ina teeŋtina laamɗo rewo e balɗe cakkitiiɗe. Taarorgol Orhan gila 1333 haa 1337 e duuɓi nay gila 27 Yuli 1449 haa taarorgol Constantinople e 1453 ina hollira duumol sahaa gila 11 Agusta 1840 haa 22 Oktoba 1844 e yeru; kono wonaa ɗuum tan, ɗee baɗe taarorgol ina teeŋtina kadi darnde Islaam hono ɓiɓɓe henndu fuɗnaange e Annabaaku Biibol. Fannu jowitiiɗo e laamɗo rewo (Babylon walla Rome) e henndu fuɗnaange ko “kabaruuji iwɗi fuɗnaange e iwɗi rewo” e Daniel 11:45.
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.
Kono kabaaruuji iwɗi fuɗnaange e rewo tampinay mo: ɗum waɗi o yaltay e tikkere mawnde ngam halkude e mulkude yimɓe heewɓe haa laaɓa. Daniyel 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.
Duuɓi nay ɗin, gila ñalnde 27 Yuli 1449 haa e wurnugol saare Constantinople e 1453, hollataa sahaa duuɓi nay tan; kono so ɗi renndinaa e maayde John Palaiologos e 1448, sahaa oo kadi ina holliree duuɓi jowi.
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.
Njuɓɓudi ndii holliraa e bonnugol Yerusalem laabi ɗiɗi, e ilam Nuuhu kadi. Ndi woni e Julde Paaska arande e Misira, tuma nde hino waɗɗii yo malaa'ika bonnoowo oo yi'u maande ƴiiƴam e dammugal ngal naɓi Fir'awna e konu makko e nder geej, haa nde kenɗi funnaange ɗin accitaa, tee ndiyam ɗam uddi dammugal naatirgal e leydi fodanoondi ndi. Njuɓɓudi ndii woni e taariika alfa moftal Pergamos, iwde e hitaande 313 haa e sariya Dewo arano e hitaande 321, tee ndi woni e taariika omega Pergamos, iwde e dogal Justinian e hitaande 533 haa e sariya Dewo e hitaande 538. E Pergamos, maande ndee ko yamiroore walla dogal, kono ɗe ɗiɗi fof puɗɗinat sahaa timmotooɗo e sariya Dewo.
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.
Mbaydi taarugol e halkugol Jerusalem, no ɗum holliraa e Ezekiel, wonnoo ko gila hitaande 587 hade jibineede Almasiihu haa hitaande 586 hade jibineede Almasiihu: duuɓi ɗiɗi so sahaa oo limtaama e naatnugol keerɗe mum, e duuɓi 1.5 so sahaa oo limtaama e jaltinugol keerɗe mum. Mbaydi goɗndi taarugol e annabaaku holliraa kadi duuɓi ɗiɗi e yillital kono Panium, ngal naatni hare Panium e hitaande 200 hade jibineede Almasiihu e taarugol Sidon e hitaande 198 hade jibineede Almasiihu. Maayde debbo Ezekiel ndee yahdii e maayde Lamech, maayde John Palaiologos e hare Panium.