Five Hidden Months
Senk mwa kache
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.
An 1838, Josiah Litch te prezante mesaj Islam nan, jan vèsè dis la reprezante li a, an rapò ak tan ki endike nan vèsè kenz la. Nan moman sa a, te gen eleman nan pwofesi a ki te kache pou Litch. Rive 1ye out 1840, Litch te pibliye yon prezantasyon pi apwofondi, ki te baze sou sa yo te revele l apre 1838 nan mesaj “senk mwa” a. An 1838, yon pati nan mesaj “senk mwa” ki nan Revelasyon chapit nèf la te kache pou Litch. Anvan 1840, yo te retire so ki te sou pati kache nan pwofesi senk mwa a pou Litch, epi retire so sa a te pwodui manifestasyon pouvwa Bondye soti 1840 rive 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.
Senk mwa vèsè senk lan te rete kache jiska 2026. Lè Elizabèt te soti apre senk mwa li te pase kache, Mari te vin jwenn li. Mari fè senk mwa kache yo koresponn ak parabòl dis vyèj yo, paske, kontrèman ak Elizabèt, Mari se te yon vyèj ansent, tandiske Elizabèt se te yon fanm ansent ki te depase laj pou l fè pitit. Tou de nesans yo te mirak, chak nan fason pa l, men Mari te yon vyèj. Tout pwofèt yo pale de lafen mond lan, epi vyèj Mari reprezante nan dènye jou yo se senk vyèj saj ki fòme mouvman filadèlfyen twazyèm zanj lan e ki se san karannkat mil an kantite. Elizabèt ak Mari rankontre nan sizyèm mwa a, apre senk mwa Elizabèt te pase kache yo. Senk mwa vèsè senk lan te rete kache jiska 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.
Lè Jan te fèt, Mari te retounen Nazarèt, epi Zakari pa t bèbè ankò. Mari te avèk Elizabèt jiskaske pòt la te fèmen nan moman lwa dimanch lan, lè pwofesi a pale. Zakari se repè alfa yo rann bèbè a, epi li se repè omega a tou, ki pale lè pitit gason l lan fèt. Zakari nan kòmansman an ak nan fen an, e li reprezante ni premye zanj lan ni twazyèm zanj lan. Elizabèt se mesaj dezyèm zanj lan, epi Mari se mesaj rèl minwi a ki vin jwenn Elizabèt nan fen senk mwa li te pase kache yo.
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.
Fanmi Noye a, ki te gen uit moun, te rete kache nan lach la pandan senk mwa, epi apre sa, lach la te poze sou mòn Arara. Rèl minwi a te vin jwenn dezyèm zanj lan nan Exeter epi li te kontinye jiskaske pòt la te fèmen nan dat 22 oktòb 1844, sa ki te akonpli parabòl dis vyèj yo. Mari te vin jwenn Elizabèt nan Exeter epi li te kontinye jiskaske Jan te fèt.
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.
Mesaj ki te kache pou Litch an 1838 la se te mesaj “senk mwa” a. Se uit moun ki te nan lach la ki reprezante lefèt ke senk mwa yo te kache a; se Elisabeth ki te kache kò li pandan senk premye mwa gwosès li. Se te Seyè a ki te kenbe men Li sou senk mwa yo an 1838, jiskaske Li te retire men Li sou senk mwa yo, sa ki te pèmèt Litch pibliye dat la dis jou anvan akonplisman li. Lè yo desele mesaj senk mwa yo nan dènye jou yo, jan y ap prezante l kounye a, ou twouve w nan sis jou reyinyon kan Exeter la, soti 12 pou rive 17 out 1844; apre sis jou sa yo, te gen swasant-sis jou pou rive nan pòt fèmen 22 oktòb 1844 la. Te gen swasanndouz jou, men lè yo mete yo sou yon liy pwofetik epi apre sa yo izole pwen repè yo, yo ka wè siy syèj la, jan reyinyon kan Exeter la te reprezante l la, se te sis jou ki te gen swasant-sis jou apre yo jouk pòt la te fèmen. Sou plan pwofetik, peryòd la reprezante kòm 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.
Istwa syèj la, jan peryòd soti Exeter rive 22 oktòb la reprezante li a, se Lamèk, ki nan sizyèm jenerasyon Kayen an, ki reprezante li. Pòt la fèmen tousuit apre yo fin wete sele ki sou pwofesi senk mwa a. Li fèmen gradyèlman, men pou mouvman advantis la, pwosesis sa a te kòmanse nan 11 septanm, epi li fini nan syèj la. Lè syèj la rive, ou pral manifeste karaktè swa Lamèk nan liy Kayen an, swa Lamèk nan liy Sèt la. Nimewo istwa sa a pou Lamèk nan liy Kayen an se 6 6 6, epi nimewo pou Lamèk nan liy Sèt la ak legliz triyonfan an se 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.
Manifestasyon de karaktè de Lamek yo ak 666 oswa 777 reprezante yo kòmanse ak evènman ki atire atansyon piblik la sou advantis la, pandan kesyon an ap soulve pou konnen poukisa advantis yo te rete an silans sou avètisman konsènan boul dife Nashville yo. Polemik k ap vin pi entans lan tounen yon demonstrasyon vizyèl davans sou pòt fèmen lwa dimanch ki toupre rive a, jan bèt ki t ap monte ranp lan pou antre nan lach la te prefigire sa. Avètisman vizyèl k ap vin pi entans lan te prefigire tou pa eksperyans Eli sou mòn Kamèl ak pa mouvman milerit 1844 la.
The Prophetic Structure of the Siege
Estrikti pwofetik syèj la
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.
Estrikti pwofetik yon syèj ki fini ak destriksyon vil la reprezante yon peryòd tan ki kòmanse ak yon siy epi ki fini ak yon siy. Li reprezante yon peryòd tan ak yon moman presi nan tan. Peryòd fòmasyon imaj la reprezante nan divès fason. Chak estrikti pwofetik kalite sa a nan temwayaj enspire a prefigire peryòd eprèv imaj bèt la, ki abouti nan mak bèt la.
“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.
“‘Imaj pou bèt la’ reprezante fòm pwotestantis aposta a ki pral devlope lè legliz pwotestan yo va chèche èd pouvwa sivil la pou fè aplike dogm yo. ‘Mak bèt la’ toujou rete pou yo defini li.” Gran Konfli a, 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.
Peryòd tan sa a reprezante fòmasyon imaj ki fèt pou bèt la e ki se imaj bèt la; yo enpoze mak bèt la lè imaj ki t ap fòme a rive nan pwen kote li kapab, pa pawòl li, fè yon lwa sou dimanch vin egziste. Se Nebikadneza ki te prefigire mak otorite Wòm nan lè yo te detwi Jerizalèm. Kit se Babilòn, kit se Wòm, estrikti syèj la mete aksan sou wa nò a nan dènye jou yo. Syèj Orhan an, soti 1333 rive 1337, ansanm ak kat ane ki soti 27 jiyè 1449 rive nan syèj Konstantinòp la an 1453, pa sèlman prefigire peryòd ki soti 11 out 1840 rive 22 oktòb 1844 la, men syèj sa yo mete aksan tou sou wòl Islam kòm pitit van lès la nan Pwofesi Bib la. Tèm wa nò a (Babilòn oswa Wòm) ak van lès la se “nouvèl ki soti nan lès ak nan nò” ki nan Danyèl 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.
Men nouvèl ki soti nan lès ak nan nò pral boulvèse li: se poutèt sa li pral soti ak yon gwo kòlè pou li detwi anpil moun epi pou li ekstèmine yo nèt. Danyèl 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.
Kat ane ki soti 27 jiyè 1449 pou rive nan syèj Konstantinòp an 1453 yo pa sèlman endike yon peryòd kat ane, men, lè yo mete yo ansanm ak lanmò John Palaiologos an 1448, senk ane reprezante peryòd la tou.
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.
Estrikti a parèt nan toude destriksyon Jerizalèm yo ak nan delij Noe a. Li parèt nan premye fèt Pak la nan peyi Lejip, lè yo te egzije pou zanj destriktè a wè siy san an sou pòt la ki te mennen Farawon ak lame li a nan lanmè a, jiskaske yo te lage van lès yo epi dlo yo te fèmen pòt antre nan peyi pwomiz la. Estrikti a parèt nan istwa alfa legliz Pègam nan, soti nan ane 313 rive nan premye lwa sou dimanch lan nan ane 321, epi li parèt nan istwa omega Pègam nan, soti nan dekrè Jistinyen an nan ane 533 rive nan lwa sou dimanch lan nan ane 538. Nan ka Pègam nan, siy lan se swa yon òdonans, swa yon dekrè, men toude kòmanse yon peryòd ki abouti nan yon lwa sou dimanch.
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.
Estrikti syèj ak destriksyon Jerizalèm nan selon Ezekyèl la te kouvri peryòd ki soti nan ane 587 anvan Jezikri rive nan ane 586 anvan Jezikri: dezan lè yo konte tan an yon fason enklizif, epi 1,5 ane lè yo konte tan an yon fason eksklizif. Yon lòt estrikti syèj nan pwofesi a reprezante tou pa yon peryòd dezan nan kanpay Panium nan, ki te gen ladan l batay Panium nan ane 200 anvan Jezikri ak syèj Sidon an nan ane 198 anvan Jezikri. Lanmò madanm Ezekyèl la koresponn ak lanmò Lamèk, lanmò Jan Palaiologos ak batay Panium nan.