Five Hidden Months
Watanni Biyar da Aka Ɓoye
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.
Josiah Litch ya gabatar da saƙon Musulunci, kamar yadda aya ta goma ta wakilta, a shekarar 1838, yana danganta shi da lokacin da aka bayyana a aya ta goma sha biyar. A wancan lokaci, akwai wasu ɓangarorin annabcin da suka kasance a ɓoye ga Litch. Zuwa ranar 1 ga Agusta, 1840, Litch ya wallafa bayani da ya fi na baya zurfi, bisa ga abin da aka bayyana masa bayan shekarar 1838 daga saƙon “watanni biyar.” A shekarar 1838, wani ɓangare na saƙon “watanni biyar” na sura ta tara ta Ru'ya ta Yohanna ya kasance a ɓoye ga Litch. Kafin shekarar 1840, an buɗe wa Litch hatimin ɓangaren annabcin watanni biyar da ya kasance a ɓoye, kuma buɗe hatimin ya haifar da bayyanar ikon Allah daga shekarar 1840 zuwa 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.
Watanni biyar na aya ta biyar sun kasance a ɓoye har zuwa shekarar 2026. Sa’ad da Alisabatu ta fito bayan watanni biyar da ta shafe a ɓoye, Maryamu ta haɗu da ita. Maryamu ta danganta watanni biyar na zaman ɓoye da misalin budurwai goma, domin, saɓanin Alisabatu, Maryamu budurwa ce mai juna biyu, Alisabatu kuwa mace ce mai juna biyu wadda ta wuce shekarun haihuwa. Haihuwowin biyu duk sun kasance na mu’ujiza, kowacce bisa nata yanayi, amma Maryamu budurwa ce. Dukan annabawa suna magana game da ƙarshen duniya, kuma budurwan da Maryamu take wakilta a kwanakin ƙarshe su ne budurwai biyar masu hikima waɗanda suka zama ƙungiyar Filadelfiya ta mala’ika na uku, waɗanda aka ƙidaya su dubu ɗari da arba’in da huɗu. Alisabatu da Maryamu sun haɗu a watan shida, bayan watanni biyar na zaman Alisabatu a ɓoye. Watanni biyar na aya ta biyar sun kasance a ɓoye har zuwa shekarar 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.
Sa’ad da aka haifi John, Mary ta koma Nazareth, kuma Zacharias ya daina zama bebe. Mary ta kasance tare da Elisabeth har aka rufe ƙofar a lokacin dokar Lahadi, sa’ad da annabci ke magana. Zacharias shi ne alamar hanya ta alfa da aka maishe ta bebe, haka kuma shi ne alamar hanya ta omega da take magana a lokacin haihuwar ɗansa. Zacharias yana a farko da kuma a ƙarshe, yana wakiltar mala’ika na farko da na uku duka. Elisabeth ita ce saƙon mala’ika na biyu, Mary kuma ita ce saƙon kuwwar tsakar dare wanda ke haɗuwa da Elisabeth a ƙarshen watanni biyar na ɓoyewa.
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.
Iyalin Nuhu, su takwas, sun kasance a ɓoye a cikin jirgin ruwa na tsawon watanni biyar, sa’an nan jirgin ya sauka a kan Dutsen Ararat. Kiran tsakar dare ya haɗu da mala’ika na biyu a Exeter, ya kuma ci gaba har aka rufe ƙofa a ranar 22 ga Oktoba, 1844, ta haka aka cika misalin budurwai goma. Maryamu ta haɗu da Alisabatu a Exeter, ta kuma ci gaba har zuwa haihuwar Yahaya.
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.
Saƙon da aka ɓoye wa Litch a shekarar 1838 shi ne saƙon “watanni biyar.” Ana wakiltar ɓoyewar watanni biyar da mutane takwas da ke cikin jirgin; wannan shi ne ɓuyar Elisabeth a watanni biyar na farkon cikinta. Ubangiji ne ya riƙe hannunsa a kan watanni biyar a shekarar 1838, har sai da ya janye hannunsa daga kan watanni biyar ɗin, ya ba Litch damar wallafa kwanan watan kwanaki goma kafin cikarsa. Sa’ad da aka buɗe hatimin saƙon watanni biyar a kwanakin ƙarshe, kamar yadda ake gabatar da shi yanzu, kana cikin kwanaki shida na taron sansani na Exeter, daga ranar 12 zuwa ranar 17 ga Agusta, 1844, waɗanda kwanaki sittin da shida suka biyo bayansu har zuwa rufaffiyar ƙofar ranar 22 ga Oktoba, 1844. Kwanakin sun kai saba’in da biyu, amma idan aka sanya su a kan layin annabci, sannan aka ware alamomin hanya, za a iya ganin cewa alamar kawanyar da taron sansani na Exeter ya wakilta ta kasance kwanaki shida waɗanda kwanaki sittin da shida suka biyo bayansu har zuwa rufaffiyar ƙofar. Ta fuskar annabci, ana wakiltar wannan lokaci da 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.
Tarihin kawanyar, kamar yadda Exeter har zuwa ranar 22 ga Oktoba yake wakiltarsa, Lamek na ƙarni na shida na zuriyar Kayinu ne yake wakiltarsa. Ana rufe ƙofar nan da nan bayan an buɗe hatimin annabcin watanni biyar. Ana rufe ta mataki-mataki, amma ga ɗariƙar Adventist, wannan rufewa mataki-mataki ta fara ne a 9/11, kuma tana ƙarewa a lokacin kawanyar. Sa’ad da kawanyar ta zo, za ku bayyana halin ko dai Lamek na zuriyar Kayinu ko kuma Lamek na zuriyar Set. Lambar wannan tarihin ga Lamek na zuriyar Kayinu ita ce 6 6 6, lambar Lamek na zuriyar Set da ikilisiyar da ta yi nasara kuwa ita ce 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.
Bayyanar halaye biyun da Lamek biyun da kuma 666 ko 777 suke wakilta tana farawa ne da al’amuran da ke jawo hankalin jama’a ga tafarkin Adventist, yayin da ake tambayar dalilin da ya sa mabiya Adventist suka yi shiru game da gargaɗin ƙwallayen wuta na Nashville. Takaddamar da ke ƙara tsananta tana zama wani nuni da ake gani da ido gabanin rufaffiyar ƙofar dokar Lahadi da za ta zo nan ba da daɗewa ba, wadda aka nuna a alamance ta wurin dabbobin da suke hawa gangaren shiga cikin jirgin Nuhu. An kuma nuna wannan gargaɗi da ake gani da ido, wanda ke ƙara tsananta, a alamance ta wurin abin da Iliya ya fuskanta a Dutsen Karmel da kuma yunƙurin Millerite na 1844.
The Prophetic Structure of the Siege
Tsarin Annabci na Kawanyar
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.
Tsarin annabci na kawanya wadda ke ƙarewa da halakar birnin yana wakiltar wani zangon lokaci da ke farawa da wata alama kuma yake ƙarewa da wata alama. Yana wakiltar wani zangon lokaci da kuma wani takamaiman lokaci. Ana wakiltar zangon lokacin samuwar surar ta hanyoyi iri-iri. Duk wani tsarin annabci irin wannan a cikin hurarriyar shaida yana zama misalin lokacin gwaji na surar dabbar, wanda ke kai ƙololuwarsa da alamar dabbar.
“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.
“‘Siffar dabbar’ tana wakiltar irin Furotestantancin da ya yi ridda wanda zai ɓullo a lokacin da majami’un Furotesta za su nemi taimakon ikon gwamnati domin tilasta bin aƙidunsu. Har yanzu ya rage a fayyace ma’anar ‘alamar dabbar’.” Babban Rikici, 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.
Wannan zangon lokaci yana wakiltar samuwar siffa domin dabbar kuma a kamanninta; ana tilasta karɓar alamar dabbar ne lokacin da siffar da ake ta samarwa ta kai matakin da za ta iya kafa dokar Lahadi ta wurin maganarta. Nebukadnezzar ya kasance misalin annabci na alamar ikon Roma lokacin da aka hallaka Urushalima. Ko Babila ce ko Roma, tsarin ƙawanyar yana mai da hankali musamman ga sarkin arewa a kwanakin ƙarshe. Ƙawanyar da Orhan ya yi daga shekarar 1333 zuwa 1337 da shekaru huɗu daga ranar 27 ga Yuli, 1449 zuwa ƙawanyar Konstantinoful a shekarar 1453 ba wai suna zama misalan annabci na zangon lokaci daga ranar 11 ga Agusta, 1840 zuwa ranar 22 ga Oktoba, 1844 kaɗai ba, har ma ƙawanyoyin suna jaddada rawar da Musulunci yake takawa a matsayin ’ya’yan iskar gabas ta annabcin Littafi Mai Tsarki. Jigon sarkin arewa (Babila ko Roma) da iskar gabas shi ne “labarai daga gabas da kuma daga arewa” a cikin Daniyel 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.
Amma labarai daga gabas da kuma daga arewa za su tayar masa da hankali: saboda haka zai fita da tsananin fushi don ya hallaka, ya kuma shafe mutane da yawa gaba ɗaya. 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.
Shekaru huɗu daga ranar 27 ga Yuli, 1449, har zuwa kawanyar birnin Constantinople a 1453 ba wai suna nuna zangon shekaru huɗu kawai ba ne, amma idan aka haɗa da mutuwar John Palaiologos a 1448, ana kuma wakiltar wannan zango da shekaru biyar.
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.
Wannan tsari yana bayyana a lokuta biyun da aka hallaka Urushalima da kuma a tufanar Nuhu. Yana nan a Idin Ƙetarewa na farko a Masar, sa’ad da aka bukaci mala’ikan halaka ya ga alamar jini a ƙofar da ta kai Fir’auna da rundunarsa cikin teku, har sai da aka saki iskokin gabas, ruwan kuma ya rufe ƙofar shiga ƙasar alkawari. Wannan tsari yana cikin tarihin alfa na ikilisiyar Pergamos daga shekara ta 313 har zuwa dokar Lahadi ta farko a shekara ta 321, kuma yana cikin tarihin omega na Pergamos daga umarnin doka na Justinian a shekara ta 533 har zuwa dokar Lahadi ta shekara ta 538. Game da Pergamos, alamar ita ce ko dai sanarwar doka ko kuma umarnin doka, amma kowannensu yana soma wani zangon lokaci da ke kai kololuwarsa a dokar Lahadi.
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.
Tsarin Ezekiyel na ƙawanya da halakar Urushalima ya kasance daga shekara ta 587 kafin haihuwar Almasihu zuwa shekara ta 586 kafin haihuwar Almasihu: shekaru biyu idan aka haɗa farkon lokacin da ƙarshensa a cikin ƙidaya, da shekara ɗaya da rabi idan aka ware su daga ƙidaya. Haka kuma, ana wakiltar wani tsarin ƙawanya na annabci da shekaru biyu a gangamin yaƙin Panium, wanda ya haɗa da yaƙin Panium a shekara ta 200 kafin haihuwar Almasihu da ƙawanyar Sidon a shekara ta 198 kafin haihuwar Almasihu. Mutuwar matar Ezekiyel ta yi daidai da mutuwar Lamek, mutuwar John Palaiologos da kuma yaƙin Panium.