Five Hidden Months

Tsib Lub Hlis Uas Muab Zais Cia

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.

Xyoo 1838, Josiah Litch tau nthuav tawm zaj xov hais txog Islam uas nqe kaum ua piv txwv qhia, thiab muab zaj xov ntawd txuas nrog lub sijhawm uas tau teev tseg hauv nqe kaum tsib. Thaum ntawd, tseem muaj tej feem ntawm cov lus faj lem uas raug muab zais ntawm Litch. Thaum txog lub Yim Hli tim 1, xyoo 1840, Litch tau luam tawm ib zaj lus nthuav qhia uas ntxaws dua, raws li tej uas tau qhia tshwm rau nws tom qab xyoo 1838 los ntawm zaj xov hais txog “tsib lub hlis.” Xyoo 1838, ib feem ntawm zaj xov hais txog “tsib lub hlis” hauv Tshwmsim tshooj cuaj tseem raug muab zais ntawm Litch. Feem uas raug muab zais ntawm cov lus faj lem hais txog tsib lub hlis ntawd tau raug muab qhib lub cim nias rau Litch ua ntej xyoo 1840, thiab qhov kev qhib lub cim nias ntawd tau ua rau Vajtswv lub hwjchim tshwm los txij xyoo 1840 mus txog xyoo 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.

Lub sijhawm tsib lub hlis hauv nqe tsib tau raug muab zais cia mus txog xyoo 2026. Thaum Elisabeth tawm los tom qab nws tau nkaum tsib lub hlis lawm, Mary tuaj cuag nws. Mary txuas lub sijhawm tsib lub hlis ntawm kev nkaum ntawd rau zaj lus piv txwv txog kaum tus nkauj xwb, rau qhov, tsis zoo li Elisabeth, Mary yog ib tug nkauj xwb uas xeeb tub, hos Elisabeth yog ib tug pojniam uas xeeb tub thaum nws twb dhau lub hnub nyoog uas muaj menyuam tau lawm. Ob qhov kev yug menyuam ntawd nyias yog nyias ib qho txujci tseem ceeb, tiamsis Mary yog ib tug nkauj xwb. Txhua tus yaj saub puavleej hais txog lub ntiajteb kawg, thiab cov nkauj xwb hauv tiam kawg uas Mary ua tus sawv cev rau yog tsib tug nkauj xwb uas muaj tswvyim, uas koom ua pawg kev ntseeg Philadelphian ntawm tus timtswv thib peb, thiab lawv raug suav ua ib puas plaub caug plaub txhiab leej. Elisabeth thiab Mary sib ntsib rau lub hlis thib rau, tom qab Elisabeth tau nkaum tsib lub hlis lawm. Lub sijhawm tsib lub hlis hauv nqe tsib tau raug muab zais cia mus txog xyoo 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.

Thaum John yug los, Mary rov qab mus rau Nazareth, thiab Zacharias rov hais tau lus lawm. Mary nyob nrog Elisabeth mus txog thaum lub qhov rooj raug kaw thaum muaj txoj kevcai Hnub Ib, uas yog thaum lus faj lem hais lus. Zacharias yog lub cim qhia kev alpha uas raug ua kom hais tsis tau lus, thiab nws kuj yog lub cim qhia kev omega uas hais lus thaum nws tus tub yug los. Zacharias nyob ntawm qhov pib thiab qhov kawg, sawv cev rau tus timtswv thib ib thiab tus timtswv thib peb tibsi. Elisabeth yog tus timtswv thib ob tsab xov, thiab Mary yog tsab xov ntawm lub suab qw thaum ib tag hmo uas tuaj koom nrog Elisabeth thaum lub sijhawm nyob zais tsib lub hlis xaus.

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.

Noah tsev neeg uas muaj yim leej tau nyob nkaum hauv lub nkoj ntev li tsib lub hlis, ces lub nkoj thiaj los nres rau saum Roob Ararat. Lub suab qw thaum ib tag hmo tau koom nrog tus tim tswv thib ob nyob rau Exeter thiab txuas ntxiv mus txog thaum lub qhov rooj kaw rau hnub tim 22 lub Kaum Hli Ntuj xyoo 1844, ua kom zaj lus piv txwv txog kaum tus nkauj xwb muaj tiav. Mary tau koom nrog Elisabeth nyob rau Exeter thiab nyob txuas ntxiv mus txog thaum John yug los.

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.

Txoj xov uas tau muab zais tsis pub Litch paub hauv xyoo 1838 yog txoj xov hais txog “tsib lub hlis.” Yim leej uas nyob hauv lub nkoj yog lub cim sawv cev rau qhov muab tsib lub hlis zais; qhov ntawd yog Elisabeth qhov uas nws nkaum cev rau thawj tsib lub hlis uas nws xeeb tub. Tus Tswv yog tus muab Nws txhais tes npog tsib lub hlis ntawd rau xyoo 1838, mus txog thaum Nws tshem Nws txhais tes tawm ntawm tsib lub hlis ntawd, thiaj cia Litch luam tawm hnub tim ntawd kaum hnub ua ntej qhov uas tau hais tseg ntawd muaj tiav. Thaum lub cim nias foob ntawm txoj xov hais txog tsib lub hlis raug muab hle tawm nyob rau tiam kawg, raws li txoj xov ntawd tab tom raug muab nthuav tawm tam sim no, ces koj nyob rau ntawm rau hnub ntawm lub rooj sib txoos pw hav zoov nyob Exeter, txij hnub tim 12 mus txog hnub tim 17 lub Yim Hli xyoo 1844, uas tom qab ntawd muaj rau caum rau hnub mus txog lub qhov rooj uas kaw rau hnub tim 22 lub Kaum Hli xyoo 1844. Muaj xya caum ob hnub, tiamsis thaum muab cov hnub ntawd tso rau hauv ib txoj kab sijhawm raws li lus faj lem, thiab mam li muab cov cim qhia kev ntawd cais tawm nyias nyob nyias, ces pom tau tias lub cim qhia txog kev vij nroog uas lub rooj sib txoos pw hav zoov nyob Exeter sawv cev rau ntawd yog rau hnub, uas tom qab ntawd muaj rau caum rau hnub mus txog lub qhov rooj uas kaw lawm. Raws li lus faj lem, ncua sijhawm ntawd muaj 6 6 6 ua lub cim sawv cev.

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.

Zaj keeb kwm ntawm kev vij puag, uas lub sijhawm txij Exeter mus txog hnub tim 22 lub Kaum Hli sawv cev rau, muaj Lamej, tus uas yog tiam thib rau hauv Khayee caj ces, ua tus sawv cev. Lub qhov rooj raug kaw tsis ntev tom qab uas txoj lus faj lem txog tsib lub hlis raug qhib lub cim nias lawm. Lub qhov rooj ntawd raug kaw zuj zus, tiam sis rau txoj kev ntseeg Adventist, txoj kev kaw zuj zus ntawd pib thaum 9/11, thiab xaus thaum kev vij puag los txog. Thaum kev vij puag los txog, nej yuav nthuav tawm tus cwj pwm ntawm Lamej hauv Khayee caj ces lossis tus cwj pwm ntawm Lamej hauv Xej caj ces. Tus lej ntawm zaj keeb kwm ntawd rau Lamej hauv Khayee caj ces yog 6 6 6, hos tus lej rau Lamej hauv Xej caj ces thiab pawg ntseeg uas kov yeej yog 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.

Qhov kev tshwm tawm ntawm ob hom xeeb ceem uas ob tug Lamech thiab cov lej 666 lossis 777 sawv cev rau ntawd pib nrog tej xwm txheej uas ua rau pej xeem tig los tsom ntsoov rau txoj kev ntseeg Adventist, thaum muaj lus nug tias vim li cas cov ntseeg Adventist thiaj nyob twj ywm tsis hais txog lo lus ceeb toom txog cov pob hluav taws ntawm Nashville. Qhov kev sib cav sib ceg uas hajyam loj zuj zus ntawd dhau los ua ib qho kev qhia uas pom ntawm qhov muag ua ntej qhov kev kaw qhov rooj ntawm txoj kevcai Hnub Ib uas yuav los sai sai, uas cov tsiaj nce txoj kev qaij mus rau hauv lub nkoj twb tau ua lub cim qhia ua ntej txog lawm. Qhov kev ceeb toom uas pom ntawm qhov muag thiab hajyam loj zuj zus ntawd kuj twb muaj tej uas Elijah tau ntsib saum Roob Carmel thiab lub zog kev ntseeg Millerite xyoo 1844 ua cov cim qhia ua ntej lawm thiab.

The Prophetic Structure of the Siege

Tus Qauv Raws Li Lus Faj Lem ntawm Kev Vij Nroog

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.

Tus qauv hauv tej lus faj lem uas hais txog kev vij ib lub nroog mus txog thaum lub nroog ntawd raug puam tsuaj sawv cev rau ib ntu sijhawm uas pib nrog ib lub cim thiab xaus nrog ib lub cim. Nws sawv cev rau ib ntu sijhawm thiab ib lub sijhawm tshwj xeeb. Muaj ntau txoj kev uas siv los sawv cev rau lub sijhawm tsim tus mlom. Txhua tus qauv lus faj lem zoo li no hauv cov lus tim khawv uas tau txais kev tshoov siab puav leej ua qauv qhia ua ntej txog lub sijhawm sim siab ntsig txog tus tsiaj nyaum tus mlom, uas mus txog qhov kawg uas yog tus tsiaj nyaum lub cim.

“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.

“‘Tus tsiaj tus mlom’ sawv cev rau hom kev ntseeg Protestant uas thim txoj kev ntseeg tseeb lawm, uas yuav tsim muaj thaum cov pawg ntseeg Protestant nrhiav kev pab ntawm nom tswv lub hwjchim los yuam kom tibneeg ua raws li lawv tej lus qhuab qhia. Tseem yuav tau txhais kom meej tias ‘tus tsiaj lub cim’ yog dabtsi.” Txoj Kev Tawm Tsam Loj, 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.

Lub caij nyoog ntawd sawv cev rau kev tsim tus mlom uas tsa rau tus tsiaj thiab muaj tus tsiaj tus yam ntxwv; yuav yuam kom txais tus tsiaj lub cim thaum tus mlom uas tab tom raug tsim ntawd mus txog theem uas nws muaj peev xwm hais kom ib txoj kevcai Hnub Ib tshwm muaj los. Nenpukajnexales tau ua tus qauv qhia ua ntej txog lub cim ntawm Loos txoj cai kav thaum Yeluxalees raug rhuav tshem. Txawm yog Npanpiloos lossis Loos los xij, tus qauv ntawm kev vij lub nroog qhia tshwj xeeb txog tus vajntxwv sab qaum teb nyob rau tiam kawg. Orhan txoj kev vij lub nroog txij xyoo 1333 mus txog xyoo 1337 thiab plaub xyoos txij lub Xya Hli tim 27 xyoo 1449 mus txog thaum vij lub nroog Constantinople xyoo 1453 tsis yog ua qauv qhia ua ntej txog lub caij nyoog txij lub Yim Hli tim 11 xyoo 1840 mus txog lub Kaum Hli tim 22 xyoo 1844 xwb, tiamsis tej kev vij lub nroog ntawd kuj qhia tshwj xeeb txog lub luag haujlwm uas Islam muaj ua cov tub ki ntawm cua sab hnub tuaj hauv Vajlugkub tej lus faj lem. Lub ntsiab hais txog tus vajntxwv sab qaum teb (Npanpiloos lossis Loos) thiab cua sab hnub tuaj yog “tej xov xwm los ntawm sab hnub tuaj thiab los ntawm sab qaum teb” hauv Daniyee 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.

Tiamsis tej xov uas tuaj sab hnub tuaj thiab sab qaum teb tuaj yuav ua rau nws ntxhov siab: yog li ntawd nws yuav tawm mus nrog kev npau taws loj kawg, mus ua kom coob leej puam tsuaj thiab muab lawv tua pov tseg huv tibsi. Daniyee 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.

Plaub xyoos txij hnub tim 27 lub Xya Hli xyoo 1449 mus txog thaum lub nroog Constantinople raug vij xyoo 1453 tsis yog qhia txog ib ntu sijhawm plaub xyoos xwb, tiamsis thaum muab xam ua ke nrog John Palaiologos txoj kev tuag xyoo 1448, kuj siv tsib xyoos los sawv cev rau ntu sijhawm ntawd thiab.

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.

Tus qauv no pom muaj nyob rau hauv ob zaug uas Yeluxalees raug rhuav tshem thiab hauv dej nyab tiam Nau-a. Tus qauv no muaj nyob hauv thawj zaug ua Kevcai Hla Dhau hauv tebchaws Iziv, thaum uas tau tseev kom tus timtswv uas ua kev puam tsuaj pom lub cim ntshav ntawm lub qhov rooj uas coj Falau thiab nws pab tub rog mus rau hauv hiavtxwv, mus txog thaum tej cua sab hnub tuaj raug tso tawm thiab tej dej kaw lub qhov rooj nkag mus rau hauv lub tebchaws uas tau cog lus tseg. Tus qauv no muaj nyob hauv keeb kwm alpha ntawm pawg ntseeg Pergamos txij xyoo 313 mus txog thawj txoj kevcai Hnub Ib hauv xyoo 321, thiab kuj muaj nyob hauv keeb kwm omega ntawm Pergamos txij Justinian tsab cai txib hauv xyoo 533 mus txog txoj kevcai Hnub Ib xyoo 538. Hais txog Pergamos, lub cim yog ib tsab cai tshaj tawm lossis ib tsab cai txib, tiamsis ob hom no puavleej pib ib lub caij nyoog uas mus xaus rau ntawm ib txoj kevcai Hnub Ib.

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.

Tus qauv ntawm Ezekiel qhov kev vij thiab kev rhuav tshem Jerusalem yog txij xyoo 587 ua ntej Yexus yug mus txog xyoo 586 ua ntej Yexus yug: ob xyoos thaum suav nrog thawj xyoo thiab xyoo kawg huvsi, thiab 1.5 xyoos thaum suav raws lub sijhawm uas dhau tiag. Lwm tus qauv ntawm kev vij hauv lus faj lem kuj muaj ob xyoos ua qhov sawv cev hauv txoj kev ua tsov ua rog ntawm Panium, uas suav nrog kev sib ntaus sib tua ntawm Panium hauv xyoo 200 ua ntej Yexus yug thiab kev vij Sidon hauv xyoo 198 ua ntej Yexus yug. Kev tuag ntawm Ezekiel tus pojniam sib haum nrog kev tuag ntawm Lamech, kev tuag ntawm John Palaiologos thiab kev sib ntaus sib tua ntawm Panium.