Five Hidden Months
Pet skrivenih mjeseci
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.
Poruku islama prikazanu u desetom retku Josiah Litch iznio je 1838. godine u vezi s vremenom navedenim u petnaestom retku. Litchu su tada neki dijelovi proročanstva bili skriveni. Do 1. kolovoza 1840. Litch je objavio podrobniji prikaz, utemeljen na onome što mu je nakon 1838. bilo otkriveno iz poruke o „pet mjeseci“. Godine 1838. dio poruke o „pet mjeseci“ iz devetog poglavlja Otkrivenja bio je skriven Litchu. Skriveni dio proročanstva o pet mjeseci bio je otpečaćen Litchu prije 1840., a to je otpečaćenje dovelo do očitovanja Božje sile u razdoblju od 1840. do 1844. godine.
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.
Pet mjeseci iz petoga retka bilo je skriveno do 2026. godine. Kada je Elizabeta nakon pet mjeseci izašla iz skrovitosti, pridružila joj se Marija. Marija povezuje pet mjeseci skrovitosti s prispodobom o deset djevica jer je, za razliku od Elizabete, Marija bila trudna djevica, a Elizabeta trudna žena koja je već bila prešla dob za rađanje. Oba su rođenja na svoj način bila čudesna, ali Marija je bila djevica. Svi proroci govore o svršetku svijeta, a djevice koje Marija predstavlja u posljednjim danima jesu onih pet mudrih djevica koje čine filadelfijski pokret trećega anđela i čiji je broj sto četrdeset i četiri tisuće. Elizabeta i Marija susreću se u šestome mjesecu, nakon Elizabetinih pet mjeseci skrovitosti. Pet mjeseci iz petoga retka bilo je skriveno do 2026. godine.
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.
Kad se Ivan rodio, Marija se vratila u Nazaret, a Zaharija više nije bio nijem. Marija je bila s Elizabetom sve dok se vrata nisu zatvorila u vrijeme nedjeljnog zakona, kada proroštvo progovara. Zaharija je putokaz alfe kojemu se oduzima moć govora, a ujedno i putokaz omege koji progovara pri rođenju svojega sina. Zaharija je na početku i na svršetku te predstavlja i prvoga i trećega anđela. Elizabeta je poruka drugoga anđela, a Marija je poruka ponoćnog poklika koja se pridružuje Elizabeti na kraju pet mjeseci skrivanja.
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.
Noina osmeročlana obitelj bila je skrivena u korablji pet mjeseci, a zatim se korablja zaustavila na gori Araratu. Ponoćni poklič pridružio se drugom anđelu u Exeteru i trajao sve dok se vrata nisu zatvorila 22. listopada 1844., čime se ispunila prispodoba o deset djevica. Marija se pridružila Elizabeti u Exeteru i ostala do Ivanova rođenja.
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.
Poruka koja je 1838. bila skrivena od Litcha bila je poruka o „pet mjeseci”. Skrivanje pet mjeseci predočeno je s pomoću osmero ljudi u korablji; to je Elizabeta koja se skriva tijekom prvih pet mjeseci svoje trudnoće. Bio je to Gospodin koji je 1838. držao Svoju ruku nad tih pet mjeseci, sve dok nije uklonio Svoju ruku s tih pet mjeseci, omogućivši Litchu da objavi datum deset dana prije njegova ispunjenja. Kada se poruka o pet mjeseci otpečati u posljednjim danima, kako se sada iznosi, nalazite se u šestodnevnom razdoblju sastanka pod šatorima u Exeteru, od 12. do 17. kolovoza 1844., nakon kojega je slijedilo šezdeset i šest dana do zatvorenih vrata 22. listopada 1844. Bila su ukupno sedamdeset i dva dana, ali kada se postave na proročku liniju, a zatim se izdvoje putokazi, može se vidjeti da je znak opsade, predočen sastankom pod šatorima u Exeteru, trajao šest dana nakon kojih je slijedilo šezdeset i šest dana do zatvorenih vrata. U proročkom smislu to je razdoblje prikazano kao 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.
Povijest opsade, koju predstavlja razdoblje od Exetera do 22. listopada, predstavljena je Lamekom iz šestoga naraštaja Kajinove loze. Vrata se zatvaraju neposredno nakon što se otpečati proročanstvo o pet mjeseci. Zatvaraju se postupno, no za adventizam to je postupno zatvaranje započelo 11. rujna, a završava opsadom. Kad nastupi opsada, očitovat ćete karakter ili Lameka iz Kajinove loze ili Lameka iz Šetove loze. Broj te povijesti za Lameka iz Kajinove loze jest 6 6 6, a broj za Lameka iz Šetove loze i crkvu pobjednicu jest 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.
Očitovanje dvaju karaktera koje predstavljaju dvojica Lameka te brojevi 666 ili 777 započinje događajima koji adventizam dovode u središte pozornosti javnosti dok se postavlja pitanje zašto su adventisti šutjeli o upozorenju na vatrene kugle u Nashvilleu. Sve žešća polemika postaje vizualni prikaz koji prethodi zatvorenim vratima uskoro nadolazećeg nedjeljnog zakona koji je bio tipološki predočen životinjama što su se rampom uspinjale u korablju. Sve snažnije vizualno upozorenje bilo je također tipološki predočeno Ilijinim iskustvom na gori Karmelu i mileritskim pokretom iz 1844. godine.
The Prophetic Structure of the Siege
Proročka struktura opsade
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.
Proročka struktura opsade koja završava uništenjem grada predstavlja vremensko razdoblje koje započinje znakom i završava znakom. Ona predstavlja vremensko razdoblje i točku u vremenu. Razdoblje oblikovanja lika prikazano je na različite načine. Svaka proročka struktura takve naravi u nadahnutom svjedočanstvu tipološki predočava vrijeme kušnje povezane s likom zvijeri, koje svoj vrhunac doseže u žigu zvijeri.
“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.
„‘Kip zvijeri’ predstavlja onaj oblik otpalog protestantizma koji će se razviti kada protestantske crkve budu tražile pomoć građanske vlasti radi nametanja svojih dogmi. Još preostaje odrediti što je ‘žig zvijeri’.“ Velika borba, 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.
To vremensko razdoblje predstavlja oblikovanje kipa u čast zvijeri i po njezinu liku; žig zvijeri nameće se kada kip koji se dotad oblikovao dosegne stupanj na kojem svojim govorom može uvesti nedjeljni zakon. Nabukodonozor je pri razorenju Jeruzalema tipski predočio žig autoriteta Rima. Bilo da je riječ o Babilonu ili Rimu, struktura opsade naglašava sjevernoga kralja u posljednjim danima. Orhanova opsada od 1333. do 1337. godine i četiri godine od 27. srpnja 1449. do opsade Carigrada 1453. ne samo da tipski predočuju razdoblje od 11. kolovoza 1840. do 22. listopada 1844. nego te opsade također naglašavaju ulogu islama kao djece istočnoga vjetra iz biblijskog proroštva. Tema sjevernoga kralja (Babilona ili Rima) i istočnoga vjetra jesu „vijesti s istoka i sa sjevera“ u Danielu 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.
No uznemirit će ga vijesti s istoka i sa sjevera: stoga će krenuti u silnom gnjevu da uništi i potpuno zatre mnoge. 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.
Četiri godine od 27. srpnja 1449. do opsade Carigrada 1453. ne označavaju samo četverogodišnje razdoblje, nego je, uzme li se u obzir i smrt Ivana Paleologa 1448., to razdoblje predstavljeno i kao petogodišnje.
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.
Ta je struktura prikazana u obama razorenjima Jeruzalema i u Noinu potopu. Prisutna je u prvoj Pashi u Egiptu, kada je bilo potrebno da anđeo zatornik vidi znak krvi na vratima koja su faraona i njegovu vojsku odvela u more, sve dok istočni vjetrovi nisu bili pušteni i vode nisu zatvorile vrata ulaska u Obećanu zemlju. Ta je struktura prisutna u alfa-povijesti crkve u Pergamu od 313. do prvoga nedjeljnog zakona 321. godine te u omega-povijesti Pergama od Justinijanova dekreta 533. do nedjeljnog zakona 538. godine. U slučaju Pergama znak je ili edikt ili dekret, ali i jedan i drugi započinju razdoblje koje kulminira nedjeljnim zakonom.
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.
Vremenska struktura Ezekielove opsade i razorenja Jeruzalema obuhvaćala je razdoblje od 587. pr. Kr. do 586. pr. Kr.: dvije godine pri uključivom računanju vremena i 1,5 godina pri isključivom računanju vremena. Drugu proročku strukturu opsade također predstavljaju dvije godine panionskoga pohoda, koji je uključivao bitku kod Paniona 200. pr. Kr. i opsadu Sidona 198. pr. Kr. Smrt Ezekielove žene podudara se s Lamekovom smrću, smrću Ivana Paleologa i bitkom kod Paniona.