Five Hidden Months

Limang Sasi kang Siningid

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.

Pawarta Islam kados ingkang kagambaraken ing ayat kaping sedasa dipunandharaken déning Josiah Litch ing taun 1838, gegayutan kaliyan wekdal ingkang kaandharaken ing ayat kaping gangsal welas. Ing wekdal punika, wonten pérangan-péranganing wangsit ingkang taksih kasamun tumrap Litch. Dumugi tanggal 1 Agustus 1840, Litch sampun nerbitaken andharan ingkang langkung jangkep, adhedhasar punapa ingkang sampun kawiyak dhateng piyambakipun sasampunipun taun 1838 saking pawarta bab “gangsal wulan.” Ing taun 1838, sapérangan saking pawarta bab “gangsal wulan” ing Wahyu bab sanga taksih kasamun tumrap Litch. Pérangan wangsit bab gangsal wulan ingkang kasamun punika dipunbikak segelipun tumrap Litch sadèrèngipun taun 1840, lan pambikaking segel punika nuwuhaken kawedharipun kuwaosing Allah wiwit taun 1840 dumugi taun 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.

Limang sasi ing ayat lima iku kasamun nganti taun 2026. Nalika Elisabeth metu saka anggoné ndhelik limang sasi, Mary banjur teka ngancani dhèwèké. Mary nyelarasaké limang sasi anggoné ndhelik iku karo pasemon bab prawan sepuluh, awit, béda karo Elisabeth, Mary iku prawan kang ngandhut, déné Elisabeth iku wong wadon kang ngandhut nalika umuré wis ngluwihi mangsa kanggo nglairaké anak. Kaloro lairan iku padha awujud mukjijat kanthi carané dhéwé-dhéwé, nanging Mary iku prawan. Kabèh nabi padha ngandika bab wekasaning jagad, lan para prawan kang dilambangaké déning Mary ing dina-dina wekasan iku para prawan wicaksana lima kang mujudaké gerakan Filadelfia saka malaékat katelu lan kang cacahé satus patang puluh papat èwu. Elisabeth lan Mary ketemu ing sasi kaping nem sawisé Elisabeth ndhelik limang sasi. Limang sasi ing ayat lima iku kasamun nganti taun 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.

Nalika Yohanes lair, Maria kondur menyang Nasarèt, lan Zakharia wis ora bisu manèh. Maria ana bebarengan karo Èlisabèt nganti lawang katutup ing mangsané undhang-undhang dina Minggu, nalika pameca ngandika. Zakharia iku tetenger dalan alfa kang digawé bisu lan uga tetenger dalan omega kang ngandika nalika putrané lair. Zakharia ana ing wiwitan lan pungkasan, nglambangaké malaékat kapisan lan katelu. Èlisabèt iku pawarta malaékat kapindho, lan Maria iku pawarta panguwuh ing tengah wengi kang nyawiji karo Èlisabèt ing pungkasané limang sasi anggoné ndhelik.

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.

Kulawarganipun Noah ingkang cacahipun wolung tiyang dipunsingidaken ing salebeting prau salaminipun gangsal wulan, lajeng prau punika kandheg ing Gunung Ararat. Panguwuh ing wanci tengah dalu nggabung kaliyan malaékat kaping kalih ing Exeter saha lumampah terus ngantos lawang dipuntutup ing tanggal 22 Oktober 1844, minangka kaleksananipun pasemon bab prawan sedasa. Mary nggabung kaliyan Elisabeth ing Exeter saha tetep sesarengan ngantos lairipun John.

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.

Pawarta kang disingidake saka Litch ing taun 1838 yaiku pawarta bab “limang sasi.” Bab disingidake limang sasi iku dilambangake dening wong wolu ing prau; yaiku Elisabeth kang ndhelik sajrone limang sasi kapisan anggone ngandhut. Iku Gusti kang nutupi limang sasi mau nganggo asta-Ne ing taun 1838, nganti Panjenengane ngangkat asta-Ne saka sadhuwure limang sasi iku, saengga Litch bisa ngumumake tanggal iku sepuluh dina sadurunge kaleksanane. Nalika segeling pawarta bab limang sasi iku kabukak ing dina-dina wekasan, kaya kang saiki lagi diandharake, panjenengan ana ing enem dina patemon pakemahan ing Exeter, wiwit tanggal 12 nganti 17 Agustus 1844, kang banjur disusul suwidak enem dina nganti katutuping lawang ing tanggal 22 Oktober 1844. Cacahe ana pitung puluh loro dina, nanging nalika dina-dina iku dipapanake ing sawijining garis nubuat lan tetenger-tetengere banjur dipisah-pisahake, bisa diweruhi manawa pratandha pangepungan kang dilambangake dening patemon pakemahan ing Exeter iku enem dina kang banjur disusul suwidak enem dina nganti katutuping lawang. Miturut pralambang nubuat, mangsa iku digambarake minangka 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.

Sajarah pangepungan, kaya kang dilambangaké déning Exeter nganti tanggal 22 Oktober, dilambangaké déning Lamech, turunan Cain kang kaping enem. Lawang iku ditutup sanalika sawisé segel nubuat limang sasi dibukak. Panutupané dumadi kanthi mbaka sethithik, nanging tumrap Adventisme, proses panutupan iku diwiwiti nalika 9/11 lan rampung nalika pangepungan. Nalika pangepungan iku teka, panjenengan bakal ngatonaké wataké Lamech saka garis turunan Cain utawa Lamech saka garis turunan Seth. Angka kanggo sajarah iku tumrap Lamech saka garis turunan Cain yaiku 6 6 6, déné angka tumrap Lamech saka garis turunan Seth lan pasamuwan kang menang yaiku 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.

Pambabaré watak loro kang digambaraké déning rong Lamech lan déning 666 utawa 777 diwiwiti saka prastawa-prastawa kang narik kawigatèné masarakat marang Adventisme, nalika tuwuh pitakonan apa sababé para penganut Advent meneng waé bab pepéling ngenani bal-bal geni ing Nashville. Padudon kang saya mundhak iku dadi sawijining gambaran kang kasatmata sadurungé katutupé lawang ing angger-angger dina Minggu kang bakal enggal teka, kang wis dipralambangaké déning kéwan-kéwan kang munggah ing dalan miring mlebu ing prau. Pepéling kasatmata kang saya mundhak iku uga wis dipralambangaké déning pengalamané Elijah ing Gunung Carmel lan déning gerakan Millerite taun 1844.

The Prophetic Structure of the Siege

Struktur Profetis Pangepungan

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.

Struktur nubuat arupa pangepungan kang dipungkasi kanthi karusakané kutha nggambaraké sawijining rentang wektu kang diwiwiti kanthi pratandha lan dipungkasi kanthi pratandha. Struktur iki nggambaraké sawijining rentang wektu lan sawijining titik wektu. Mangsa pambentukan reca iku digambaraké kanthi manéka cara. Saben struktur nubuat kang kaya mangkono ing paseksi kang kailhami dadi pralambang tumrap mangsa pangujian bab recané kéwan, kang tekan puncaké kanthi tengeré kéwan.

“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.

“‘Reca kanggo kéwan iku’ nggambaraké wujud Protestantisme kang murtad, kang bakal kawangun nalika pasamuwan-pasamuwan Protestan ngupaya pitulungan saka panguwasa sipil kanggo meksakaké dogma-dogmané. ‘Tandhané kéwan iku’ isih kudu ditetepaké tegesé.” The Great Controversy, 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.

Tenggang wektu iku nggambarake kawanguné reca kang katujokake marang kéwan iku lan kang nggambarake kéwan iku; tetengeré kéwan iku ditrapake kanthi pameksa nalika reca kang lagi kawangun iku wis tekan tataran bisa nuwuhake undhang-undhang dina Minggu lumantar pangucapé. Tetenger panguwasané Rome wis dipralambangake déning Nebuchadnezzar nalika Jerusalem dirusak. Apa iku Babylon utawa Rome, tatanan pangepungan iku nengenake raja ing sisih lor ing jaman wekasan. Pangepungan déning Orhan wiwit taun 1333 nganti taun 1337 lan patang taun wiwit tanggal 27 Juli 1449 nganti pangepungan Constantinople ing taun 1453 ora mung dadi pralambangé tenggang wektu wiwit tanggal 11 Agustus 1840 nganti tanggal 22 Oktober 1844, nanging pangepungan-pangepungan iku uga nengenake perané Islam minangka anak-anaké angin wétan ing Pamecaning Kitab Suci. Tema raja ing sisih lor (Babylon utawa Rome) lan angin wétan iku yaiku “pawarta saka wétan lan saka lor” ing 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.

Nanging pawarta saka wetan lan saka lor bakal gawe dheweke giris: mulane dheweke bakal metu kanthi bebendu kang gedhe kanggo nyirnakake, lan numpes wong akeh nganti tapis. 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.

Patang taun wiwit tanggal 27 Juli 1449 nganti pangepungan Konstantinopel ing taun 1453 ora mung nuduhake kurun wektu patang taun, nanging yen digandhengake karo sedane John Palaiologos ing taun 1448, kurun wektu kasebut uga digambarake minangka limang taun.

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.

Struktur kasebut kagambar ing kaloro prastawa karusakane Yerusalem lan ing banjir gedhe ing jamane Nuh. Struktur kasebut ana ing Paskah kapisan ing Mesir, nalika malaekat pangrusak kudu ndeleng tandha getih ing lawang kang nuntun Firaun lan balatantrane menyang segara nganti angin saka wetan diuculake lan banyu nutup lawang kanggo lumebu ing tanah prasetya. Struktur kasebut ana ing sajarah alfa pasamuwan Pergamus wiwit taun 313 nganti undhang-undhang dina Minggu kapisan ing taun 321, lan ana ing sajarah omega Pergamus wiwit dekret Yustinianus ing taun 533 nganti undhang-undhang dina Minggu ing taun 538. Tumrap Pergamus, tandhane awujud maklumat utawa dekret, nanging loro-lorone miwiti sawijining mangsa kang tekan pucuke ing undhang-undhang dina Minggu.

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.

Struktur pangepungan lan pangrusakan Jerusalem miturut Ezekiel dumadi wiwit taun 587 SM nganti taun 586 SM: rong taun yèn wektuné diétung kanthi inklusif lan 1,5 taun yèn wektuné diétung kanthi éksklusif. Struktur pangepungan liyané ing wangsit uga kagambar ing rentang rong taun sajroning kampanye militèr Panium, kang nyakup paprangan Panium ing taun 200 SM lan pangepungan Sidon ing taun 198 SM. Patiné garwané Ezekiel salaras karo patiné Lamech, patiné John Palaiologos, lan paprangan Panium.