Five Hidden Months
Po jasy kañymby
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.
Islam marandu, versíkulo 10-pe ojehechaukáva, Josiah Litch oikuaauka 1838-pe, ombojoajúvo pe ára versíkulo 15-pe oñemombeʼúva ndive. Upe jave, oĩ vaʼekue profesía pehẽngue oñeñomíva Litch-gui. 1840 jasypoapy 1-pe g̃uarã, Litch omoherakuãma peteĩ ñemyesakã hesaʼỹijovéva, oñemopyendáva umi mbaʼe pe “po jasy” rehegua marandúgui ojekuaauka vaʼekue chupe 1838 rire rehe. 1838-pe, Apocalipsis kapítulo 9-pe oĩva “po jasy” rehegua marandu pehẽngue oñeñomi vaʼekue Litch-gui. Pe profesía po jasy rehegua pehẽngue oñeñomívagui ojepeʼa iséllo Litch-pe g̃uarã 1840 mboyve, ha upe séllo jepeʼa rupi ojehechauka Ñandejára pokatu 1840 guive 1844 peve.
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.
Umi po jasy versíkulo pohápe oñemombe'úva oñeñomi 2026 peve. Elisabeth osẽrõ guare okañy haguégui po jasy pukukue, Mary ojoaju hendive. Mary ombojoaju umi po jasy Elisabeth okañy haguépe umi pa kuñataĩ hekopotĩva rehegua ñe'ẽmbojoja ndive, Mary ha'e va'ekue rupi peteĩ kuñataĩ hekopotĩva hyeguasúva, ndaha'éi Elisabeth-icha, ha Elisabeth katu ha'e va'ekue peteĩ kuña hyeguasúva ohasámava umi ary ikatuhápe imemby. Mokõive ñememby ha'e va'ekue milágro, peteĩteĩ hekópe, hákatu Mary ha'e va'ekue kuñataĩ hekopotĩva. Opaite proféta oñe'ẽ arapaha rehe, ha umi kuñataĩ hekopotĩva umi ára pahápe Mary rupive ojehechaukáva ha'e umi po kuñataĩ hekopotĩva iñarandúva, oñondivepa ha'éva pe mbohapyha Tupã remimbou ñemongu'e Filadelfia rehegua, ha ipapapy ha'éva sa irundypa irundy su. Elisabeth ha Mary ojotopa jasy poteĩhápe, Elisabeth okañy rire po jasy pukukue. Umi po jasy versíkulo pohápe oñemombe'úva oñeñomi 2026 peve.
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.
Juan heñóivo, María ojevy Nazarétpe, ha Zacarías nañe'ẽnguvéima. María oĩkuri Elisabet ndive okẽ oñemboty peve pe arateĩ rehegua léi jave, profesía oñe'ẽha jave. Zacarías ha'e pe tape rechaukaha alfa oñemoñe'ẽngúva ha avei pe tape rechaukaha ómega oñe'ẽva ita'ýra heñóivo. Zacarías oĩ iñepyrũme ha ipahápe, peteĩha ha mbohapyha ánhel ra'ãngáramo. Elisabet ha'e pe mokõiha ánhel marandu, ha María ha'e pe pyharepyte sapukái marandu oñembojoajúva Elisabet rehe umi po jasy ñemihápe ojeiko haguéva opávo.
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 familia, oĩhápe poapy tapicha, oĩ kañyhápe pe árka ryepýpe po jasy aja, ha upéi pe árka opyta Ararat yvytýre. Pe pyharepyte sapukái ojoaju pe ánhel mokõiha ndive Exeter-pe ha osegi pe okẽ oñemboty peve 1844 jasypa 22-pe, oñekumplívo pe pa kuñataĩ marãne'ỹ rehegua ñe'ẽmbojoja. María ojoaju Elisabet ndive Exeter-pe ha osegi Juan heñói peve.
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.
Pe marandu oñeñomi vaʼekue Litch-gui 1838-pe haʼe vaʼekue pe “po jasy” rehegua marandu. Umi po jasy ñemi oñembohechauka umi poapy tapicha oĩva árkape rupive; upéva haʼe Elisabeth oñemi hague umi po jasy tenondeguápe hyeguasu aja. Ñandejára oguereko vaʼekue Ipo umi po jasy ári 1838-pe, oipeʼa peve Ipo umi po jasy árigui, ha péicha oheja Litch-pe omoherakuã pe arange pa ára oñekumpli mboyve. Ojepeʼávo pe po jasy rehegua marandu séllo umi ára pahápe, koʼág̃a oñemyesakãháicha, peime Exeter-pe kampaméntope ojejapo vaʼekue aty guasu poteĩ árape, 1844 jasypoapy 12 guive 17 peve, ha umíva rire ohasa vaʼekue poteĩpa poteĩ ára oñeg̃uahẽ meve pe okẽ oñemboty vaʼekuépe, 1844 jasypa 22-pe. Oĩ vaʼekue pokõipa mokõi ára, hákatu oñemoĩ jave umíva peteĩ profesía rysýipe ha upéi oñemohaʼeño umi tape rechaukaha, ikatu ojehecha pe ñemongora rehegua techaukaha, oñembohechaukáva Exeter-pe kampaméntope ojejapo vaʼekue aty guasu rupive, haʼe hague poteĩ ára, ha umíva rire ohasa hague poteĩpa poteĩ ára oñeg̃uahẽ meve pe okẽ oñemboty vaʼekuépe. Profesía ñeʼẽme, upe ára pukukue oñembohechauka 6 6 6 ramo.
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.
Ñemongora rembiasakue, Exeter rupive ojehechaukaháicha jasypa 22 peve, ojehechauka Cain ñemoñare poteĩha rehegua Lamech rupive. Okẽ oñemboty ojeipe'a riremínte pe po jasy rehegua profesía séllo. Oñemboty ohóvo sa'isa'ípe, ha katu adventísmope guarã upe ñemboty oñepyrũ 9/11-pe ha opa pe ñemongora jave. Og̃uahẽ vove pe ñemongora, rehechaukáta Cain ñemoñare Lamech reko térã Seth ñemoñare Lamech reko. Upe tembiasakue papapy Cain ñemoñare Lamech-pe guarã ha'e 6 6 6, ha Seth ñemoñare Lamech ha pe iglésia ipu'akávape guarã katu ha'e 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.
Umi mokõi teko, oñemoha'ãngáva umi mokõi Lamech ha umi papapy 666 térã 777 rupive, oñepyrũ ojehechauka umi mba'e oikóva ha omoĩva adventismo opavave resa renondépe rupive, oñeporandu vove mba'érepa adventistakuéra okirirĩra'e Nashville-pegua tata apu'akuéra rehegua ñemomarandu rehe. Pe joavy okakuaavéva ohóvo oiko peteĩ techaukarã ramo, ohechaukáva raẽ tesápe pe arateĩ rehegua léi ag̃aite oútava rokẽ oñembotýva, oñemoha'ãngava'ekue umi mymba ojupírõ guare pe rampa rupi oike hag̃ua pe árkape. Pe ñemomarandu tesápe ojehecháva ha oñembotuichavéva ohóvo oñemoha'ãngava'ekue avei Elijah ohasava'ekue rupive Carmel yvytýpe ha ary 1844-pe guare ñemongu'e millerita rupive.
The Prophetic Structure of the Siege
Ñemongora ñemohenda profesía rehegua
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.
Peteĩ táva ñemongora oñemohu'ãva upe táva ñehundípe rehegua ñemohenda profétiko ohechauka peteĩ arapa'ũ oñepyrũva peteĩ techaukaha reheve ha oñemohu'ãva peteĩ techaukaha reheve. Ohechauka peteĩ arapa'ũ ha peteĩ áraite. Pe arapa'ũ oñemoheñoihápe pe ta'anga ojehechauka heta hendáicha. Opaite ñemohenda profétiko koichagua oĩva pe testimónio inspirádope ohechauka ta'anga rupive pe mymba ñarõ ra'anga rehegua jepy'ara'ã arapa'ũ, oñemohu'ãva pe mymba ñarõ márkape.
“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.
“Pe ‘mymba ñarõme guarã ta'ãnga’ ohechauka pe protestantismo ojeíva jeroviágui reko oñemoheñóitava umi tupão protestánte oheka vove tetã pokatu pytyvõ omoañeteka hag̃ua hembijeroviapykuéra. Pe ‘mymba ñarõ rechaukaha’ he'iséva katu tekotevẽ gueteri oñemyesakã.” Pe Ñorairõ Guasu, 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.
Upe arapa'ũ ohechauka pe ta'anga ñemoheñói mymba ñarõme g̃uarã ha mymba ñarõ ra'angáramo; mymba ñarõ rechaukaha oñemoĩ mbaretépe pe ta'anga oñemoheñóiva ohóvo og̃uahẽ vove pe ikatuhápe iñe'ẽ rupive omoheñói peteĩ arateĩ rehegua léi. Róma pokatu rechaukaha oñemoha'anga raẽ va'ekue Nabucodonosor rupive, Jerusalén oñehundi ramo guare. Taha'e Babilonia térã Róma, pe ñemongora ñemohenda omoĩ hína tenondépe yvate gotyogua mburuvicha guasúpe umi ára pahápe. Orhan ñemongora 1333 guive 1337 peve ha umi irundy ary ohasáva 1449 ary jasypokõi 27 guive 1453 arýpe Constantinopla ñemongora peve ndaha'éi omoha'angáva añónte pe arapa'ũ 1840 ary jasypoapy 11 guive 1844 ary jasypa 22 peve, umi ñemongora omoĩ avei tenondépe Islam rembiapo, Biblia Profesiapegua kuarahyresẽ gotyogua yvytu ra'ykuéraramo. Pe yvate gotyogua mburuvicha guasu (Babilonia térã Róma) ha kuarahyresẽ gotyogua yvytu rehegua ñe'ẽrã ha'e umi “marandu kuarahyresẽ gotyógui ha yvate gotyógui oúva” oĩva Daniel 11:45-pe.
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.
Ha katu umi marandu oúva kuarahyresẽ ha yvate gotyogui omyangekóita chupe: upévare osẽta pochy tuichaitereípe ohundi ha ojukapaite hag̃ua heta tapichápe. 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.
Umi irundy ary ohasáva ary 1449 jasypokõi ára 27 guive Constantinopla ñemongora peve ary 1453-pe ndaha'éi ohechaukáva peteĩ arapa'ũ irundy ary pukukue añónte; oñembojoajúvo katu John Palaiologos ñemano rehe ary 1448-pe, upe arapa'ũ ojehechauka avei po ary rupive.
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.
Ko ñemohenda ojehechauka Jerusalén oñehundi hague mokõive jeýpe ha Noé aragua ama guasúpe. Oĩ Egíptope oiko va'ekue Páskua peteĩháme, tekotevẽrõ guare pe ánhel oporohundíva ohecha pe tuguy rechaukaha pe okẽ Faraón ha ijehérsitope yguasúpe ogueraha va'ekuére, umi yvytu kuarahyresẽgua oñemosãso ha umi y omboty peve pe yvy oñepromete va'ekuépe ojeikeha rokẽ. Pe ñemohenda oĩ Pérgamopegua tupao rembiasakue alfa reheguápe, ary 313 guive ary 321-pegua arateĩ rehegua léi peteĩha peve, ha oĩ Pérgamo rembiasakue omega reheguápe, Justiniano rembiapoukapy ary 533-pegua guive ary 538-pegua arateĩ rehegua léi peve. Pérgamo rehe oñeñe'ẽvo, pe techaukaha ha'e peteĩ edíkto térã peteĩ tembiapoukapy, ha katu mokõivéva omoñepyrũ peteĩ arapa'ũ oñemohu'ãva peteĩ arateĩ rehegua léipe.
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.
Ezequiel rehegua Jerusalén ñemongora ha ñehundi ñemohenda ojepyso ary 587 Cristo mboyve guive ary 586 Cristo mboyve peve: mokõi ary, oñepapáramo pe ára pukukue oñemoingévo iñepyrũ ha ipaha, ha 1,5 ary, oñepapáramo pe ára pukukue oñemboykévo iñepyrũ ha ipaha. Profecíape oĩ avei ambue ñemongora ñemohenda, ojehechaukáva mokõi ary rupive Panium guarini ñemongu’épe, oikehápe Panium ñorairõ ary 200 Cristo mboyve ha Sidón ñemongora ary 198 Cristo mboyve. Ezequiel rembireko mano ojoaju Lamec mano, John Palaiologos mano ha Panium ñorairõ ndive.