Five Hidden Months
Ọnwa Ise Zoro Ezo
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.
N’afọ 1838, Josiah Litch wepụtara ozi banyere okpukpe Alakụba, dị ka e gosipụtara ya n’amaokwu nke iri, n’ihe metụtara oge e kwuru n’amaokwu nke iri na ise. N’oge ahụ, e nwere akụkụ ụfọdụ nke amụma ahụ ndị e zonahụrụ Litch. Ka ọ na-erule ụbọchị 1 nke Ọgọst, 1840, Litch ebipụtala nkọwa zuru ezu karị, nke dabeere n’ihe e kpugheere ya mgbe afọ 1838 gasịrị site n’ozi nke “ọnwa ise.” N’afọ 1838, e zonahụla Litch otu akụkụ nke ozi banyere “ọnwa ise” dị na Mkpughe isi nke itoolu. Tupu afọ 1840, e tọgheere Litch akara e ji mechie akụkụ ahụ e zoro ezo nke amụma banyere ọnwa ise, ịtọghe akara ahụ wee mee ka ike Chineke pụta ìhè malite n’afọ 1840 ruo n’afọ 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.
Ọnwa ise ahụ dị n’amaokwu nke ise bụ ihe e zoro ezo ruo n’afọ 2026. Mgbe Elisabeth si na nzuzo ọ nọ ruo ọnwa ise pụta, Mary bịara sonyere ya. Mary na-eme ka ọnwa ise ahụ a nọrọ na nzuzo kwekọọ na ilu ụmụ agbọghọ iri ahụ na-amaghị nwoke, n’ihi na, n’adịghị ka Elisabeth, Mary bụ nwa agbọghọ na-amaghị nwoke nke dị ime, ebe Elisabeth bụ nwanyị dị ime nke gafeworo afọ ịmụ nwa. Ọmụmụ abụọ ahụ bụ ọrụ ebube, nke ọ bụla n’ụzọ nke ya, ma Mary bụ nwa agbọghọ na-amaghị nwoke. Ndị amụma niile na-ekwu banyere ọgwụgwụ ụwa, ụmụ agbọghọ na-amaghị nwoke ndị Mary na-anọchi anya ha n’oge ikpeazụ bụkwa ụmụ agbọghọ ise ahụ maara ihe na-amaghị nwoke, ndị mejupụtara òtù Filadelfia nke mmụọ ozi nke atọ, ndị ọnụ ọgụgụ ha bụ otu narị puku na puku iri anọ na puku anọ. Elisabeth na Mary na-ezute n’ọnwa nke isii mgbe ọnwa ise Elisabeth nọrọ na nzuzo gasịrị. Ọnwa ise ahụ dị n’amaokwu nke ise bụ ihe e zoro ezo ruo n’afọ 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.
Mgbe a mụrụ Jọn, Meri laghachiri Nazaret, Zekaraya abụkwaghịkwa onye ogbi. Meri nọnyere Elizabet ruo mgbe e mechiri ọnụ ụzọ n’oge iwu Sọnde, mgbe amụma na-ekwu okwu. Zekaraya bụ akara ụzọ alfa nke a na-eme ka ọ bụrụ ogbi, bụrụkwa akara ụzọ omega nke na-ekwu okwu mgbe a mụrụ nwa ya nwoke. Zekaraya nọ na mmalite nakwa na njedebe, na-anọchite anya ma mmụọ ozi nke mbụ ma nke atọ. Elizabet bụ ozi mmụọ ozi nke abụọ, Meri bụkwa ozi mkpu etiti abalị nke na-esonyere Elizabet ná ngwụcha ọnwa ise nke izo ezo.
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.
E zoro ezinụlọ Noa, nke mmadụ asatọ mejupụtara, n’ime ụgbọ mmiri ahụ ruo ọnwa ise, mgbe ahụ ụgbọ mmiri ahụ wee nọkwasị n’Ugwu Ararat. Mkpu etiti abalị sonyeere mmụọ ozi nke abụọ na Exeter wee gaa n’ihu ruo mgbe e mechiri ọnụ ụzọ n’ụbọchị 22 nke Ọktoba, 1844, si otú ahụ mezuo ilu ụmụ agbọghọ iri ahụ na-amaghị nwoke. Meri sonyeere Elizabet na Exeter wee gaa n’ihu ruo mgbe a mụrụ Jọn.
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.
Ozi ahụ e zonahụrụ Litch n’afọ 1838 bụ ozi nke “ọnwa ise.” Mmadụ asatọ nọ n’ụgbọ ahụ na-anọchi anya izo ọnwa ise ahụ; ọ bụ Elisabeth na-ezo onwe ya n’ọnwa ise mbụ nke afọ ime ya. Ọ bụ Onyenwe anyị ji aka Ya kpuchie ọnwa ise ahụ n’afọ 1838, ruo mgbe Ọ wepụrụ aka Ya n’elu ọnwa ise ahụ, wee kwe ka Litch bipụta ụbọchị ahụ ụbọchị iri tupu mmezu ya. Mgbe a na-ewepụ akara mkpuchi n’ozi ọnwa ise ahụ n’ụbọchị ndị ikpeazụ, dị ka a na-akọwapụta ya ugbu a, ị nọ n’ụbọchị isii nke nzukọ ogige Exeter, site n’abalị 12 ruo n’abalị 17 nke Ọgọst, 1844, nke ụbọchị iri isii na isii sochiri ruo n’ọnụ ụzọ ahụ e mechiri emechi n’abalị 22 nke Ọktoba, 1844. E nwere ụbọchị iri asaa na abụọ, ma mgbe e debere ha n’ahịrị amụma, wee kewapụ akara ụzọ ndị ahụ, a pụrụ ịhụ na ihe ịrịba ama nke nnọchibido ahụ, nke nzukọ ogige Exeter nọchiri anya ya, bụ ụbọchị isii nke ụbọchị iri isii na isii sochiri ruo n’ọnụ ụzọ ahụ e mechiri emechi. N’ụzọ amụma, a na-anọchi anya oge ahụ dị ka 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.
Akụkọ ihe mere eme nke nnọchibido ahụ, dị ka Exeter si anọchi anya ya ruo Ọktoba 22, bụ nke Lemek, onye ọgbọ nke isii sitere na Ken, na-anọchi anya ya. A na-emechi ọnụ ụzọ ahụ ozugbo e wepụsịrị akara e ji mechie amụma banyere ọnwa ise ahụ. A na-emechi ya nke nta nke nta, ma n’ihe gbasara okpukpe ndị Adventist, usoro imechi ya malitere na 9/11, ọ na-agwụkwa na nnọchibido ahụ. Mgbe nnọchibido ahụ bịaruru, ị ga-egosipụta àgwà Lemek nke Ken ma ọ bụ àgwà Lemek nke Set. Ọnụọgụ nke akụkọ ihe mere eme ahụ maka Lemek nke Ken bụ 6 6 6, ọnụọgụ maka Lemek nke Set na chọọchị meriri emeri bụkwa 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.
Mpụta ìhè nke agwa abụọ ahụ e ji Lemek abụọ ahụ na 666 ma ọ bụ 777 nọchite anya ha na-amalite site n’ihe omume ndị na-adọta uche ọha mmadụ gaa n’òtù Adventist, ka a na-ajụ ihe mere ndị Adventist ji gbachi nkịtị banyere ịdọ aka ná ntị banyere bọọlụ ọkụ nke Nashville. Esemokwu ahụ nke na-akawanye ike na-aghọ ngosipụta a na-ahụ anya tupu mmechi ọnụ ụzọ nke iwu Sọnde ahụ nke ga-abịa n’oge na-adịghị anya, bụ́ nke e buru ụzọ see onyinyo ya site n’anụmanụ ndị ahụ na-arịgo n’ụzọ mgbago ahụ banye n’ụgbọ ahụ. E bukwara ụzọ see onyinyo ịdọ aka ná ntị ahụ a na-ahụ anya nke na-akawanye ike site n’ahụmahụ Ịlaịja n’Ugwu Kamel nakwa site n’òtù ndị Millerite nke 1844.
The Prophetic Structure of the Siege
Ọdịdị Amụma nke Nnọchibido Ahụ
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.
Usoro amụma nke nnọchibido nke na-ejedebe ná mbibi obodo ahụ na-anọchi anya oge na-amalite site n’ihe ịrịba ama ma na-ejedebe site n’ihe ịrịba ama. Ọ na-anọchi anya otu oge dị n’agbata oge abụọ nakwa otu mgbe kpọmkwem. A na-egosipụta oge nguzobe ihe oyiyi ahụ n’ụzọ dị iche iche. Usoro amụma ọ bụla dị otú a n’ịgba ama e nyere site n’ike mmụọ nsọ bụ ihe atụ nke oge nnwale nke ihe oyiyi anụ ọhịa ahụ, nke na-ejedebe n’akara anụ ọhịa ahụ.
“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.
“‘Ihe oyiyi e mere maka anụ ọhịa ahụ’ na-anọchi anya ụdị okpukpe Protestant dapụrụ n’ezi okwukwe nke ga-etolite mgbe ụka Protestant dị iche iche ga-achọ enyemaka n’aka ike ọchịchị obodo iji manye ndị mmadụ ịgbaso ozizi okwukwe ha. A ka ga-akọwapụta ihe ‘akara anụ ọhịa ahụ’ bụ.” Nnukwu Esemokwu, 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.
Oge ahụ na-anọchi anya nguzobe oyiyi e mere nye anụ ọhịa ahụ, nke bụkwa oyiyi anụ ọhịa ahụ; a na-amanye ka a nabata akara anụ ọhịa ahụ mgbe oyiyi ahụ a na-eguzobe ruru n’ókè ọ pụrụ iji okwu ọnụ mee ka iwu Sọnde malite ịdị. Nebuchadnezzar bụ ihe atụ nke akara ikike Rome mgbe e bibiri Jerusalem. Ma ọ bụ Babylon ma ọ bụ Rome, usoro nnọchibido ahụ na-eme ka eze ebe ugwu n’ụbọchị ikpeazụ pụta ìhè. Ọ bụghị nanị na nnọchibido Orhan site n’afọ 1333 ruo n’afọ 1337 na afọ anọ ahụ site na Julaị 27, 1449 ruo na nnọchibido Constantinople n’afọ 1453 bụ ihe atụ nke oge site na Ọgọst 11, 1840 ruo Ọktoba 22, 1844, kama nnọchibido ndị ahụ na-emesikwa ọrụ Islam ike dị ka ụmụ ifufe ọwụwa anyanwụ n’Amụma Baịbụl. Isiokwu banyere eze ebe ugwu (Babylon ma ọ bụ Rome) na ifufe ọwụwa anyanwụ bụ “akụkọ si n’ọwụwa anyanwụ na n’ebe ugwu” dị na Daniel 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.
Ma akụkọ ndị si n’ọwụwa anyanwụ na n’ebe ugwu ga-enye ya nsogbu: ya mere ọ ga-apụ n’oké ọnụma ibibi na ikpochapụ ọtụtụ mmadụ kpamkpam. 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.
Afọ anọ site n’ụbọchị 27 nke Julaị, 1449, ruo nnọchibido Constantinople n’afọ 1453 anaghị egosi nanị oge afọ anọ, kama, mgbe e jikọtara ha na ọnwụ John Palaiologos n’afọ 1448, afọ ise na-anọchitekwa anya oge ahụ.
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.
A na-ahụ usoro a n’ugboro abụọ e bibiri Jeruselem nakwa n’iju mmiri Noa. Ọ dị n’Ememme Ngabiga mbụ n’Ijipt, mgbe a chọrọ ka mmụọ ozi mbibi hụ akara ọbara dị n’ọnụ ụzọ, nke duuru Fero na ndị agha ya banye n’oké osimiri ruo mgbe a tọhapụrụ ifufe ndị si n’ọwụwa anyanwụ, mmiri wee mechie ọnụ ụzọ e si abanye n’ala e kwere ná nkwa. Usoro a dị n’akụkọ ihe mere eme alfa nke ụka Pergamos malite n’afọ 313 ruo n’iwu Sọnde mbụ n’afọ 321, ọ dịkwa n’akụkọ ihe mere eme omega nke Pergamos malite n’iwu Justinian nyere n’afọ 533 ruo n’iwu Sọnde nke afọ 538. N’ihe banyere Pergamos, akara ahụ bụ nkwupụta iwu ma ọ bụ iwu e nyere, ma ha abụọ na-amalite oge nke na-eru ná ngwụcha ya n’iwu Sọnde.
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.
Usoro nnọchibido na mbibi Jerusalem nke Ezekiel sitere n’afọ 587 tupu Kraịst ruo n’afọ 586 tupu Kraịst: afọ abụọ ma a gụọ oge ahụ n’ụzọ gụnyere nsọtụ abụọ ya, na afọ 1.5 ma a gụọ oge ahụ n’ụzọ na-agụnyeghị nsọtụ abụọ ya. Afọ abụọ na-anọchikwa anya usoro nnọchibido ọzọ n’amụma n’ime mkpọsa agha Panium, nke gụnyere agha Panium n’afọ 200 tupu Kraịst na nnọchibido Sidon n’afọ 198 tupu Kraịst. Ọnwụ nwunye Ezekiel kwekọrọ n’ọnwụ Lamech, ọnwụ John Palaiologos na agha Panium.